'T^  'P*T.i\^P^n'ri^'^  'TTf^tTTrT, 


THE 


COMMUNICANT'S    COMPANION; 


INSTRUCTIONS  FOR  THE  RIGHT  RECEIVING 


THE  LORD'S  SUPPER. 


Rev.  MATTHEW  henry. 


WITH  AN 

INTRODUCTORY  ESSAY 

BY  THE 

Rev.  JOHN  BROWN, 

Of  Edinburgh. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PAUL  T.    JONBS,    PDBLISHING    AGENT. 

1843. 


^ 


PRINTED    BY 
WILLIAM  8.  MARTIEN. 

BTEREOTYPED    BY    S.  DOUGLAS  WVETH. 

No.  7  Pear  St.  Philadelphia. 


CONTENTS 


Introductory  Essay,        ..---.-  5 

To  THE  Reader,  ........28 

Chapter  I. — The  Names  by  which  this  Ordinance  is  usually 

called,         .........  31 

Chapter  II. — The  Nature  of  this  Ordinance,         ...       42 

Chapter  III. — An  Invitation  to  this  Ordinance,  .         -  57 

Chapter  IV. — Helps  for  Self-examination  before  we  come  to 

this  Ordinance,       ........81 

Chapter  V. — Instructions  for  Renewing'  our  Covenants  with 

God  in  our  Preparation  for  this  Ordinance,  '.         -         105 

Chapter  VI. — Helps  for  Meditation  and  Prayer  in  our  prepa- 
ration for  this  Ordinance, 125 

Chapter  VII. — Directions  in  what  frame  of  spirit  we  should 

come  to,  and  attend  upon  this  Ordinance,     ...         144 

Chapter  VIII. — Some   account  of  the  affecting  sights    that 

are  to  be  seen  by  Faith  in  this  Ordinance,       .         .         -     162 

Chapter  IX. — Some  account  of  the  precious  Benefits  which 

are  to  be  received  by  Faith  in  this  Ordinance,      -         -         173 

Chapter  X. — Helps  for  the  exciting  of  those  pious  and  de- 
vout affections  which  should  be  working  in  us  while  we 
attend  this  Ordinance, 199 


4  CONTENTS. 

Page 
Chapter  XI. — Directions  concerning  the  solemn  Vows  we  are 

to  make  to  God  in  this  Ordinance,       ....         219 

Chapter  XII. — Directions  concerning  the  frame  of  our  spi- 
rits when  we  come  away  from  tiiis  Ordinance,         -         -     235 

Chapter  XIII. — An  Exhortation  to  order  the  Conversation 

aright  after  this  Ordinance,         .         .         -         .         .         259 

Chapter  XIV. — Some  Words  of  Comfort  which  this   Ordi- 
nance speaks  to  serious  Christians,  ....    276 


INTRODUCTORY  ESSAY. 


There  is  an  important,  though  often  an  overlooked 
difference  between  the  results  of  human  ingenuity, 
as  embodied  in  the  principles  of  science  and  the  in- 
stitutions of  civil  society,  and  the  results  of  divine 
wisdom,  as  embodied  in  the  doctrines  of  revelation 
and  the  ordinances  of  the  Christian  church.  Human 
science  is  the  offspring  of  the  observations  and  expe- 
riments of  beings  limited  in  their  faculties,  and  liable 
to  error,  and  admits,  from  this  very  circumstance,  of 
constant  growth,  frequent  correction,  and  indefinite 
improvement.  The  principles  of  natural  philosophy 
are  much  better  understood  at  present,  not  only  than 
they  were,  but  than  they  could  have  been  a  hundred 
years  ago ;  and  it  is  highly  probable,  that,  before  the 
end  of  another  century,  they  will  be  still  better  un- 
derstood than  they  are  at  present :  but,  as  the  most 
finished  work  of  the  human  mind  is  necessarily  im- 
perfect, there  will  always  be  room  for  the  correction 
of  mistakes,  and  the  supply  of  deficiencies. 

It  is  altogether  otherwise  with  the  doctrines  of 
Revelation.  They  flow  forth  absolutely  pure  from 
the  fountain  of  knowledge  and  of  truth.  They  are 
an  infallible  statement  of  a  portion  of  the  mind  of 
Him  who  alone  hath  wisdom.  Human  science  is 
like  the  statue,  which,  under  the  successive  strokes 
of  the  artist's  chisel,  from  a  rude  unformed  block, 
gradually  assumes  a  striking  resemblance  to  "  the 
human  form  divine."  Revealed  truth  is  like  our 
general  parent,  rising  at  once  into  perfect  form,  and 
beauty,  and  life,  at  the  command  of  his  Creator. 


6  INTRODtJCTORT  ESSAY. 

The  improvement  even  of  the  most  finished  statue 
implies  no  absurdity;  but  the  idea  of  mending  the 
divine  work  were  equally  replete  with  impiety  and 
folly.  Human  science,  being  the  product  of  fallible 
reason,  cannot  be  perfect.  There  must  be  deficiency, 
and  there  may  be  error;  and  it  admits  of  improve- 
ment both  by  correction  and  addition.  There  is  room 
for  neither  in  the  doctrines  of  revelation.  Divine 
revelation  is,  from  its  very  nature,  free  from  error, 
proceeding  from  him  who  cannot  be  deceived,  and 
who  cannot  deceive ;  and  though  imperfect,  inasmuch 
as  it  does  not  extend  to  all  possible  objects  of  reli- 
gious knowledge,  it  obviously  admits  of  addition  in 
no  other  way  than  by  a  new  revelation.  He  who 
has  made  known  to  us  a  portion  of  his  mind,  may, 
if  he  pleases,  make  known  to  us  another  portion  of 
it ;  but  till  he  does  so,  the  whole  of  our  duty,  in  refer- 
ence to  the  revelation  given,  is  to  endeavour  distinct- 
ly to  apprehend  the  meaning  of  its  various  parts,  and 
the  relations,  connections,  and  dependencies  of  these 
various  parts,  and  to  yield  up  the  whole  of  our  in- 
tellectual and  active  nature  to  its  influence.  It  is 
equally  inconsistent  with  this  duty  to  attempt  to 
make  corrections  on  the  system  of  revealed  truth,  or 
to  make  additions  to  it. 

It  would  have  been  a  happy  thing  for  the  Chris- 
tian world,  if  the  obvious  distinction  which  has  now 
been  pointed  out,  had  been  steadily  kept  in  view 
by  the  teachers  of  religion.  The  "  truth  as  it  is 
in  Jesus"  would  not  then  have  been  obscured  by 
attempts  to  illustrate  it;  nor  the  dogmas  of  a  vain 
philosophy  mingled  with  the  oracles  of  divine  wis- 
dom, or  substituted  in  their  room.  The  ingenuity, 
and  learning,  and  labour,  which  have  been  often 
worse  than  wasted,  in  endeavouring,  by  working  up 
into  a  complete  system  of  religion  and  morals,  such 
of  the  materials  furnished  by  revelation,  as  seemed 
fit  for  their  purpose,  along  with  such  materials  as 
they  could  collect  from  other  sources,  while,  without 
ceremony,  such  portions  of  revelation  as  appeared 
unsuitable  to  their  object,  were  overlooked  or  reject- 


INTRODUCTORY  ESSAY.  7 

ed, — might  have  been  devoted  to  a  diligent  mquiry 
into  the  meaning  and  connection  of  the  sacred  ora- 
cles; and  thus  have  discovered  there,  made  by  his 
hand  who  made  the  world,  what  they  must  for  ever 
in  vain  attempt  to  make  for  themselves;  and  we 
would  not  have  had  reason  to  doubt,  in  an  age  when 
human  science  has,  in  all  its  branches,  attained  to  an 
unprecedented  state  of  improvement,  whether  the 
principles  of  revealed  truth  are  not  worse  understood, 
among  those  who  profess  to  believe  them,  than  they 
were  seventeen  hundred  years  ago. 

A  similar  distinction  ought  to  be  made  between 
the  institutions  of  civil  society  and  the  ordinances  of 
the  Christian  church.  The  principles  of  civil  gov- 
ernment are  at  present  much  better  understood  than 
they  were,  or  could  have  been,  in  what  are  ordina- 
rily called  the  dark  ages;  and  it  is  certain,  whatever 
a  blind  reverence  for  antiquity  may  urge  to  the  con- 
trary, that  the  social  arrangements  which  prevail  in 
our  own  country  are  incomparably  superior  to  those 
which  existed  even  in  the  most  illustrious  ages  of 
Grecian  and  Roman  history;  and  it  is  equally  evi- 
dent, whatever  a  partial  fondness  for  the  institutions 
of  our  own  country  and  age  may  suggest,  that  a 
much  more  perfect  form  of  social  life  is  not  only 
easily  conceivable,  but,  at  some  future  period,  is 
likely  to  be  realized,  than  any  that  has  yet  been 
established  among  mankind.  These  institutions  are 
the  result  of  human  ingenuity,  and  therefore  are  im- 
perfect. There  is  something  wanting,  and  something 
wrong  with  the  best  of  them. 

But  it  is  otherwise  with  the  ordinances  of  the 
Christian  church;  for  they  are  the  appointments  of 
infinite  wisdom.  They  were  originally  given  by 
one  who  had  a  perfect  knowledge  of  the  end  of  such 
institutions — the  religious  and  moral  improvement 
of  his  people;  and  a  perfect  knowledge,  too,  of  that 
intellectual  and  moral  constitution,  for  the  improve- 
ment of  which  they  are  intended, — and,  like  all  the 
divine  works,  they  are  perfect.  They  are  all  of  them 
characterized  by  a  beautiful  simplicity,  which  ill 


8  INTRODUCTORY  ESSAY. 

accords  with  the  ordinar}%  but  depraved  taste  of 
mankind  for  what  is  compHcatcd  and  ditficult;  but 
which  is  a  leading  feature  in  all  the  Avorks  and  ar- 
rangements of  infinite  wisdom. 

It  might  have  been  expected,  that  the  institutions 
of  Christianity,  bearing  on  them  the  impress  of 
supreme  authority,  would  have  been  accounted  too 
sacred  things  to  be  tampered  with  by  those  who  ad- 
mitted the  divine  origin  of  that  religion.  Bnt  what 
is  there  too  presumptuous  for  man  to  attempt?  The 
same  principle  which  led  professed  Christians  to 
modify  the  doctrines  of  Christ,  led  them  to  alter  his 
institutions.  In  both  cases,  they  tlattered  themselves 
that  they  were  making  improvements;  but  what  was 
the  truth?  By  their  experiments  on  the  doctrines 
of  Christ,  they,  in  many  cases,  converted  the  true 
elixir  of  immortal  life  into  a  deadly  poison,  and,  at 
the  very  best,  robbed  it  of  its  healing  virtues,  just  in 
the  proportion  in  which  they  have  infused  into  it 
baser  ingredients:  and  by  their  experiments  on  the 
institutions  of  Christ,  they  have  rendered  them  utterly 
unfit  for  the  purposes  they  were  intended  to  answer ; 
and,  instead  of  important  means  of  religious  and 
moral  improvement,  they  have  made  them  mere 
vehicles  of  amusement  to  the  senses  or  imagination, 
and,  in  many  cases,  the  instruments  of  extensive 
demoralization  and  of  fatal  delusion. 

No  Christian  ordinance  has  been  more  perverted 
by  superstition  than  the  Lord's  Supper;  and  no  por- 
tion of  Christian  truth  has  been  more  involved  in 
obscurity  and  error  than  that  which  respects  that 
ordinance.  False  opinions  and  superstitious  usages 
mutually  produce  and  support  each  other.  By  this 
malignant  action  and  re-action,  in  reference  to  the 
Lord's  Supper,  where  the  emblematical  nature  of  the 
institution,  and  the  figurative  language  in  which  of 
course  much  of  the  truth  respecting  it  was  couched, 
aiforded  peculiar  facilities  for  misapprehension,  mis- 
representation, and  delusion,  we  find,  within  the 
course  of  a  few  centuries,  the  simple  rite  of  an  as- 
sembly of  Christians  eating  bread  and  drinking  wine, 


INTRODUCTORY  ESSAY.  9 

in  grateful  commemoration  of  the  expiatory  suffer- 
ings and  death  of  Jesus  Christ,  converted  into  a 
splendid  and  complicated  ceremony;*  and  the  plain, 
intelligible  doctrine,  that  in  this  ordinance  we  are 
presented  with  an  emblematical  representation  and 
confirmation  of  the  great  principles  of  our  religion, 
which,  by  strengthening  our  belief,  contributes  to  our 
spiritual  improvement,  gives  way  to  a  portentous 
dogma,  of  which  it  is  impossible  to  say  whether  it 
be  more  absurd  or  impious,  that,  in  this  ordinance, 
the  bread  and  the  wine  are,  by  the  mystic  power  of 
a  priest's  repeating  the  words  of  institution,  converted 
into  the  body,  and  blood,  and  divinity  of  Jesus  Christ ; 
which,  after  having  been  offered  to  God  by  the  priest, 
as  an  expiatory  sacrifice  for  the  sins  of  the  living  and 
the  dead,  are  literally  eaten  and  drmik  by  the  recipi- 
ents. So  dangerous  is  it  to  deviate  from  the  purity 
of  scriptural  truth,  and  the  simplicity  of  primitive 
usage.  It  is  impossible  to  say  where  we  will  stop. 
The  probability  is,  that  we  will  not  stop  till  we  land 
ourselves  in  the  pravity  of  damnable  error,  and  in 
the  absurdity  of  senseless  superstition. 

At  the  Reformation,  the  doctrine  of  transubstan- 
tiation,  and  the  practice  of  the  sacrifice  of  the  mass, 
were  discarded  by  all  the  Protestant  churches ;  but 
there  was  but  a  partial  return  to  the  purity  and  sim- 
plicity of  primitive  doctrine  and  observance.  By 
the  Lutheran  church,  a  variety  of  unauthorized  rites 
were  retained,  and  the  doctrine  of  consubstantiation, 
or  the  real,  though  impalpable  and  invisible,  pres- 
ence of  the  body  and  blood  of  Christ,  along  with,  and 
under  the  substance  of  bread  and  wine  in  the  conse- 
crated elements,  was  substituted  in  the  room  of  the 
not  more  absurd,  and  certainly  not  less  intelligible 
dogma  of  transubstantiation;  and,  although  most  of 
the  reformed  churches  rejected  both  these  equally 

*  "  That  feast  of  free  grace  and  adoption  to  which  Christ  invited 
his  disciples  to  sit  as  brethren  and  co-lieirs  of  the  happy  covenant 
which  at  that  table  was  to  be  sealed  to  them,  even  that  feast  of  love 
and  heavenly-admitted  fellowship,  the  seal  of  filial  grace,  became  the 
subject  of  horror,  and  glouting  admiration  pageanted  about  like  a 
dreadfxil  idol." — Milton. 


10  INTRODUCTORY  ESSAY, 

unscriptiiral  doctrines,  and  approximated  much  more 
closely  to  both  the  principles  and  practice  of  aposto- 
lical times,  yet  still  it  cannot  be  denied,  that,  in  most 
of  their  symbolical  books,  there  is  much  mystical 
statement,  respectincf  the  spiritual  presence  of  Jesus 
Christ  in  the  Lord's  Supper,  and  the  manner  in  which 
Christians  participate  of  his  body  and  blood  wheu 
they  observe  it;  as  if  Christ's  presence  in  this  ordi- 
nance, were  not  essentially  the  same  as  his  presence 
in  any  other  ordinance,  when,  by  the  operation  of 
his  Spirit,  through  the  instrumentality  of  the  truth, 
he  communicates  to  the  believing  mind  knowledge, 
and  purification,  and  comfort; — as  if  "the  eating 
Christ's  flesh,  and  drinking  Christ's  blood,"  in  this 
ordinance,  were  something  else  than  that  participa- 
tion of  those  blessings  procured  by  his  sufferings  and 
death,  which  all  true  Christians  enjoy,  whenever 
they  believe  the  divine  testimony  respecting  these 
sufferings  and  death ; — and  as  if  all  the  peculiarities 
of  this  ordinance  did  not  originate  in  the  emblemati- 
cal form  in  which  it  brings  Christian  truth  and  its 
evidence  before  the  mind. 

It  is  obvious,  that  to  be  conducive  to  the  spiritual 
improvement  of  those  who  engage  in  it,  the  Lord's 
Supper  must  be  "  a  rational  service," — an  exercise 
of  the  mind  and  of  the  heart:  and  it  is  equally  obvi- 
ous, that,  for  the  purpose  of  rendering  it  a  rational 
service,  it  is  not  our  business  to  endeavour  to  invent 
a  spiritual  meaning  to  the  emblems  which  are  em- 
ployed in  it;  but  to  endeavour  to  discover  the  spiritual 
meaning,  which  he  who  appointed  the  ordinances 
intended  to  be  attached  to  these  emblems.  Some 
writers  on  the  nature  and  design  of  this  ordinance, 
seem  to  have  overlooked  this;  and,  of  course,  their 
works,  though  replete  with  pious  fancies,  are  rather 
deficient  in  such  distinct, scripturally  sui)ported  views, 
as  are  calculated  at  once  to  satisfy  tlie  mind  and  guide 
the  exercise  of  the  devout  Christian.  It  is  often  treat- 
ed of  as  an  oath  of  allegiance — a  federal  transaction 
between  God  and  the  communicant — an  unbloody 
sacrifice,  or  a  feast  upon  a  sacrifice — and  much  fruit- 


INTRODUCTORY  ESSAY.  11 

less  controversy  has  taken  place,  which  of  these,  or 
whether  any  of  them,  affords  a  just  representation 
of  its  nature,  design,  and  advantages.  Figurative 
descriptions  of  an  emblematical  ordinance  do  not 
seem  peculiarly  well  fitted  for  explaining  it;  and 
there  is  a  considerable  hazard  lest,  in  our  following 
out  our  tropical  illustrations,  we  end  in  making  the 
ordinance  something  altogether  different  from  what 
Jesus  Christ  made  it;  and  as  the  promise  of  his  bless- 
ing is  attached  only  to  the  observance  of  his  institu- 
tion, we  shut  ourselves  out  from  tlie  advantages  we 
might  have  enjoyed  from  its  observance,  if  we  do 
not,  in  simple  submission  to  his  authority,  and  reli- 
ance on  his  Spirit,  eat  bread  and  drink  whie,  in  be- 
lieving remembrance  and  religious  commemoration 
of  his  expiatory  sufferings  and  death. 

The  simplest,  and,  to  our  own  minds,  the  most  sat- 
isfactory view  of  the  Lord's  Supper  which  we  have 
been  able  to  take,  is  that  which  considers  it  as,  on 
the  part  of  Him  who  instituted  it,  an  emblematical 
representation  and  confirmation  of  the  grand  peculi- 
arities of  the  Christian  institution ;  and,  on  the  part 
of  him  who  observes  it,  an  emblematical  expression 
of  a  state  of  mind  and  heart  in  accordance  with  this 
statement  of  Christian  truth  and  its  evidence. 

That  there  is  something  more  in  the  Lord's  Supper 
than  meets  the  external  senses — ^that  its  emblemati- 
cal elements  are  meant  to  embody  Christian  doctrine, 
and  its  emblematical  actions  to  express  Christian 
thought  and  feeling, — there  can  be  no  doubt ;  and  in 
order  to  discover  what  is  the  Christian  truth  which 
the  instituted  symbols  represent,  we  are  not  left  to 
conjecture  how  such  emblems  may  be  naturally  in- 
terpreted. In  the  statements  of  our  Lord,  and  of  his 
inspired  Apostles,  we  have  abundant  and  satisfactory 
information.  The  following  is  a  short  account  of 
the  institution  of  the  Lord's  Supper,  as  narrated  by 
Matthew,  Mark,  Luke,  and  Paul:— "  The  Lord 
Jesus,  that  night  in  which  he  was  betrayed,  while 
observing  with  his  apostles  the  Jewish  passover,  took 


12  INTRODUCTORY  ESSAY. 

bread,  and  when  he  had  given  thanks,  he  brake  it, 
and  gave  it  to  the  disciples,  and  said, 'Take,  eat; 
this  is  my  body  wiiich  is  broken  for  you:  this  do  in 
remembrance  of  me.'  After  the  same  manner  he 
took  the  cup,  when  he  had  supped,  and  gave  it  to 
them,  saying,  '  This  cup  is  my  blood  of  the  new 
covenant,  whicyi  is  shed  for  many,  for  the  remission 
of  sins:  drink  ye  all  of  it.  This  do  ye  as  oft  as  ye 
drink  it,  in  remembrance  of  me.'  "*  The  meaning 
of  the  highly  figurative  phrases,  "  eating  Christ's 
flesh,  and  drinking  Christ's  blood,"  may  be  easily 
ascertained,  from  the  following  quotations  from  one 
of  our  Lord's  discourses: — ^"  He  that  belie veth  on 
me  hath  everlasting  life.  I  am  that  bread  of  Ufa. 
If  any  man  eat  of  this  bread,  he  shall  live  for  ever: 
and  the  bread  that  I  will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world.  Except  ye  eat 
the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye 
have  no  life  in  you.  Whoso  eateth  my  flesh,  and 
drinketh  my  blood, hath  eternal  life;  and  I  will  raise 
him  up  at  the  last  day.  For  my  flesh  is  meat  indeed, 
and  my  blood  is  drink  indeed."!  The  apostle  Paul, 
in  his  first  epistle  to  the  Corinthians,  makes  the  fol- 
lowing observations  in  reference  to  the  meaning  of 
the  emblems  in  the  Lord's  Supper: — "The  cup  of 
blessing,  or  thanksgiving,  which  we  bless,  or  over 
which  we  give  thanks,  is  it  not  the  communion — the 
mutual  participation,  of  the  blood  of  Christ?  the  bread 
which  we  break,  is  it  not  the  communion — the  mu- 
tual participation,  of  the  body  of  Christ?  for  we  being 
many,  are  one  bread  and  one  body :  for  we  are  all 
partakers  of  that  one  bread."t  These  passages  of 
Scripture  are  the  legitimate  materials  from  which  we 
are  to  form  our  judgments  as  to  the  meaning  of  the 
emblems  in  the  Lord's  Supper;  and  they  certainly 
warrant  us  to  affirm,  that  this  ordinance  is  an  emble- 
matical representation  of  all  the  grand  peculiarities 
of  the  Christian  system. 

«  Matt  xxvi.  2G,  &.c.    Mark  xiv.  22,  &c.    Luke  xxii.  19,  &c. 
1  Cor.  xi.  23,  &c. 
t  John  vi.  47->55.  t  1  Cor.  x.  16, 17. 


INTRODUCTORY  ESSAY.  13 

Truth  may  be  brought  before  the  mind  in  two 
ways, — ^by  verbal  statement,  or  by  emblematical  re- 
presentation. The  first  is  best  fitted  for  conveying 
new  information;  the  second  is  admirably  calculated 
for  recalling,  in  a  striking  manner,  to  the  mind,  infor- 
mation formerly  presented  to  it.  The  first  method 
of  presenting  the  leading  truths  of  Christianity  is 
adopted  in  the  written  and  spoken  gospel ;  the  second, 
in  the  Lord's  Supper:  and  it  will  be  found,  on  exam- 
ination, that  that  ordinance  is,  as  it  were,  a  miniature 
picture  of  the  same  series  of  divine  dispensations,  of 
which  we  have  a  detailed  history  in  the  word  of  the 
truth  of  the  gospel. 

It  may  be  worth  our  while  to  expand  this  remark 
a  little,  and  show  how  full  of  Christian  truth  is  every 
part  of  this  emblematical  institution.  Let  us  contem- 
plate the  symbolical  elements  and  actions,  and  apply 
to  our  Lord  and  his  Apostles  for  their  spiritual  signi- 
fication. In  this  ordinance  we  have  bread  and  wine  : 
and  of  the  bread,  our  Lord  says,  "  This  is  my  body;" 
and  of  the  wine,  "  This  is  my  blood."  These  words 
admit  but  of  two  modes  of  interpretation, — the  literal, 
which  conducts  directly  into  all  the  absurdities  and 
blasphemies  of  transubstantiation;  and  the  figurative, 
which  represents  the  bread  and  the  wine,  as  emblems 
of  the  body  and  blood  of  the  Redeemer;  just  in  the 
same  way  as  the  rock  which  supplied  the  Israelites 
with  water  during  their  wanderings  in  the  wilder- 
ness, is  called  Christ.  The  words  plainly  imply,  that 
he  who  used  them  had  a  body  and  blood — was  a 
possessor  of  human  nature :  and  the  elements,  to  a 
well-instructed  Christian,  naturally  recall  the  grand 
fundamental  doctrine  of  the  incarnation.  In  silent, 
but  expressive  language,  they  proclaim,  "  The  word 
was  made  flesh,  and  dwelt  among  men:  inasmuch 
as  the  children  were  partakers  of  flesh  and  blood,  he 
also  took  part  of  the  same.  Great  is  the  mystery  of 
godliness:  God  was  manifest  in  the  flesh." 

But  in  the  Lord's  Supper  we  not  only  have  bread 
and  wine,  but  broken  bread  and  poured-out  wine. 
Our  Lord  has  unfolded  the  meaning  of  these  emblems 
2 


14  INTRODUCTORY  ESSAY. 

also:  "This  is  my  body  broken,  my  blood  shed;  my 
body  broken,  my  blood  shed  for  you;  my  body  bro- 
ken, my  blood  shed  for  remission  of  sin  unto  many." 
The  broken  bread  and  the  poured-oiit  wine  are,  when 
thus  explained,  calculated  to  suggest  to  Christian 
minds,  that  the  incarnate  Saviour,  after  a  life  of  suf- 
fering, died  a  violent  death;  that  these  sufferings  and 
this  death  were  vicarious  and  expiatory,  undergone 
in  the  room  of  simiers,  to  obtain  their  salvation.  It 
concentrates,  as  it  were,  the  principal  statements  both 
of  the  prophets  and  the  evangelists;  and,  with  one 
glance  of  the  eye,  we  see  the  wondrous  plan  of  hu- 
man redemption  through  the  mediation  of  the  incar- 
nate only-begotten.  It  tells  us  more  touchingly  than 
words  could  do,  that  "  Christ  died  for  our  sins,  ac- 
cording to  the  Scriptures;  that  he  was  wounded  for 
our  transgressions,  and  bruised  for  our  iniquities; 
that  in  him  we  have  redemption  through  his  blood, 
even  the  forgiveness  of  sins ;  that  he  has  given  him- 
self for  ns  a  sacrifice  and  an  offering,  and  has  thus 
brought  us  unto  God." 

But  the  doctrines  of  the  incarnation  and  the  atone- 
ment are  not  the  only  principles  of  Christian  truth 
which  are  embodied  in  the  Lord's  Supper.  Had 
their  representation  been  its  sole  object,  it  might 
have  been  gained  by  the  minister's  exhibiting  bread 
and  wine ;  and,  while  he  pointed  to  them,  proclaim- 
ing, "  This  is  Christ's  body  broken ;  this  is  Christ's 
blood  shed  for  you."  But  this  is  not  the  Lord's 
Supper.  In  that  ordinance,  we  have  not  only  broken 
bread  and  poured-out  wine ;  but  the  broken  bread  is 
eaten,  and  the  poured-out  wine  is  drunk.  This  also 
is  replete  with  spiritual  meaning.  From  the  passage 
above  quoted  from  one  of  our  Lord's  discourses,  it  is 
plain,  that  eating  Christ's  flesh  and  drinking  Christ's 
blood,  is  significant  of  that  interest  in  his  sufferings 
and  death,  which,  by  the  divine  appointment,  is  con- 
nected with  the  belief  of  the  truth  respecting  them: 
so  that  here  we  are  furnished  with  an  emblematical 
representation  of  that  cardinal  doctrine  of  Christian- 
ity, that  "  whosoever  believeth  in  Clirist  Jesus  shall 


INTRODUCTORY  ESSAY.  15 

not  perish,  but  have  everlasting  hfe."  As  bread 
and  wine,  though  in  tliemselves  most  nutritious  food, 
will  not  nourish  us,  unless  we  eat  the  one  and  drink 
the  other ;  so  the  expiatory  sufferings  and  death  of 
the  incarnate  Son  of  God,  though  of  themselves  ade- 
quate to  the  salvation  of  the  greatest  sinner,  will  not 
save  us  unless  we  believe. 

But  we  have  not  yet  exhausted  the  spiritual  mean- 
ing of  the  emblems  in  the  Lord's  Supper.  Had  it 
been  our  Lord's  object  merely  to  embody,  in  an  em- 
blematical institution,  the  principles,  "  that  the  only- 
begotten  of  God  in  human  nature  suffered  and  died 
in  the  room  of  sinners,  to  procure  their  salvation;  and 
that  faith  in  these  truths  is  at  once  absolutely  neces- 
sary, and  completely  sufficient  to  secure  to  the  sinner 
an  interest  in  this  salvation;"  it  is  probable  that  the 
sacred  rite  would  have  been  of  such  a  nature  as  ad- 
mitted of  performance  by  a  single  individual.  But 
this  is  not  the  case  with  the  Lord's  Supper.  It  is  a_ 
social  institution,  and  Christians  must "  come  togetlier 
to  eat  the  Lord's  Supper."  Without  any  explicit 
revelation  on  the  subject,  knowing,  as  we  do,  from 
other  passages  of  Scripture,  that  a  very  intimate  rela- 
tion does  subsist  among  all  the  true  followers  of  Jesus 
Christ,  we  might  perhaps  have  warrantably  conclu- 
ded, that  this  mystical  feast  was  intended  emblema- 
tically to  represent  their  holy  fellowship.  But  it  is 
our  wish  to  say  nothing  in  reference  to  the  meaning 
of  this  ordinance,  but  what  we  are  distinctly  taught 
in  Scripture.  Indeed,  there  is  no  necessity  to  have 
recourse  to  inference.  The  passage  already  quoted 
from  the  apostle  Paul  is  most  explicit.  In  partaking 
of  the  cup  of  blessing,  there  is  a  communion,  or  mu- 
tual participation  of  the  blood  of  Christ ;  in  partaking 
of  the  broken  bread,  there  is  a  communion,  or  mutual 
participation  of  the  body  of  Christ;  and  the  conse- 
quence of  this  mutual  participation  is,  that  the  parta- 
kers are  all  one  body  and  one  bread.  The  reality 
and  the  nature  of  that  intimate  relation  which  sub- 
sists among  all  Christ's  genuine  followers,  is  there 
strikingly  exhibited.    They  are  a  holy  society,  bound 


16  INTRODUCTORY  ESSAY. 

together  by  their  common  faith  in  the  grand  leading 
truths  of  Christianity,  embodied  in  this  emblemati- 
cal institution,  and,  jjy  their  common  love  to  that 
Saviour  who  is  in  it,  "  evidently  set  forth  crucified 
and  slain." 

It  is  deeply  to  be  regretted,  that  this  part  of  the 
meaning  of  the  Lord's  Supper  has  been  so  much 
overlooked  and  forgotten,  and  that  "  the  symbol  of 
our  common  Christianity"  should  have  been  almost 
universally  converted  into  "  the  badge  and  criterion 
of  a  party,  a  mark  of  discrimination  applied  to  dis- 
tinguish the  nicer  shades  of  difference  among  Chris- 
tians."* It  was  not  so  from  the  beginning.  The 
church  of  Christ  was  originally  one  body:  the  ordi- 
nance of  the  Lord's  Supper  is  suited  to  such  an  order 
of  things;  and  however  perverted  from  its  original 
purpose,  though,  instead  of  the  common  place  of 
friendly  meeting  for  all  who  believe  the  truth  and 
love  the  Saviour,  it  has  in  many  cases  become  "  the 
line  of  demarcation,  the  impassable  boundary  which 
separates  and  disjoins  them,"  still,  in  its  obvious 
emblematical  meaning,  it  sounds  a  retreat  from  the 
unnatural  divisions  which  prevail  among  the  genuine 
followers  of  the  Saviour,  by  proclaiming  that  they 
are  indeed  all  '•  one  in  Christ  Jesus." 

There  is  just  one  other  important  principle  of 
Christian  truth  which  we  consider  as  embodied  in 
the  Lord's  Supper.  The  Lord's  Supper  is  a  positive 
institution.  It  is  entirely  founded  on  the  authority 
of  Jesus  Christ,  as  Him  to  whom  all  power  in  heaven 
and  earth  belongs.  It  does  not,  like  what  may  be 
termed  the  moral  part  of  our  religion,  necessarily 
arise  out  of  the  relations  in  which  we  stand  to  God 
as  the  God  of  salvation,  and  to  Jesus  Christ  as  the 
Redeemer  of  mankind,  such  as  faith,  confidence,  and 
obedience.  The  sole  obligation  of  this  ordinance 
arises  out  of  its  appointment  by  Christ.  It  would 
have  been  our  duty  to  have  gratefully  and  devoutly 
remembered  our  Saviour's  dying  love,  though  no 
express  conunand  had  been  given  us  to  that  effect; 
•Hall. 


INTRODUCTORY  ESSAY.  17 

but  it  would  not  have  been  our  duty  to  have  express- 
ed this  grateful  and  devout  recollection  by  the  eating 
bread,  and  drinking  wine,  had  not  Jesus  Christ  said, 
"  Do  this  in  remembrance  of  me,"  The  ordinance, 
then,  embodies  in  it  Christ's  claims  on  the  implicit 
obedience  of  his  followers,  and  holds  him  forth  as 
their  Lawgiver  as  well  as  their  Saviour. 

Thus  have  we  seen  how  replete  with  Christian 
truth  is  this  emblematical  institution.  It  forcibly 
presents  to  the  Christian's  mind  these  great  funda- 
mental principles  of  his  religion,  "  that  Jesus  Christ, 
the  Son  of  God,  assumed  human  nature,  and  sutFered 
and  died  in  the  room  of  sinners,  to  obtain  their  sal- 
vation; that  all  who  believe  God's  testimony  con- 
cerning this  method  of  salvation,  shall  be  saved ;  that 
all  who  are  thus  interested  in  this  Christian  salvation 
form  a  holy  fellowship,  bound  together  by  the  faith 
of  the  same  truth,  and  reliance  on  the  same  Saviour; 
and  that  all  who  belong  to  this  Christian  fellowship 
are  bound  to  submit  implicitly  to  the  Saviour's  au- 
thority, and  to  walk  in  all  his  ordinances  and  com- 
mandments blameless." 

But  the  Lord's  Supper  contains  in  it  an  emblema- 
tical conjirtnation,  as  well  as  an  emblematical  fa:Az- 
Z)?7/o??,  of  Christian  doctrine.  It  presents  to  us  not 
only  the  truth,  but  its  evidence.  The  Lord's  Supper 
involves  in  it  satisfactory  evidence  of  the  truth  of 
Christianity  in  general.  It  has  been  remarked,  by 
one  of  the  most  ingenious  defenders  of  Christianity,* 
that  there  can  be  no  reasonable  doubt  of  the  reality 
of  any  event  which  is  of  such  a  nature  as  that  men's 
senses  can  clearly  and  fully  judge  of  it,  which  took 
place  publicly,  and  in  commemoration  of  which  pub- 
lic institutions  were  immediately  appointed,  and  have 
continued  to  be  observed,  with  uninterrupted  succes- 
sion, till  the  present  time.  The  facts  of  our  Lord's 
death  and  resurrection  are  facts  to  which  these  char- 
acters belong.  They  were  events,  of  the  reality  of 
which,  men,  in  the  exercise  of  the  senses  common 
to  the  species,  could  clearly  and  fully  judge — they 

•  Leslie. 
2* 


18  INTRODUCTORY  ESSAY. 

took  place  publicly.  In  the  institution  of  the  Lord's 
Supper  and  the  Lord's  day,  institutions  more  closely 
connected  than  seems  generally  to  be  apprehended 
by  Christians  in  the  present  age,  we  have  public 
observances  instituted  in  commemoration  of  these 
events,  and  which  we  know,  from  the  most  indubit- 
able evidence,  have  been  uninterruptedly  observed 
from  the  period  of  their  institution  down  to  our  own 
times.  It  is  impossible  for  the  ingenuity  of  infidelity 
to  account  satisfactorily  for  these  facts,  on  any  prin- 
ciple which  does  not  involve  in  it  the  truth  of  Chris- 
tianity; and  it  does  not  seem  possible  to  conceive  of 
a  more  simple,  yet  more  effectual  method  of  trans- 
mitting unimpaired  the  principal  evidences  of  the 
truth  of  Christianity,  in  the  miraculous  events  accom- 
panying the  Saviour's  death  and  resurrection,  than 
by  wrapping  it  up,  if  1  may  use  the  expression,  in  the 
two  kindred  positive  institutions  of  the  Lord's  Supper 
and  the  Lord's  day. 

The  use  of  the  Lord's  Supper,  as  confirming  Chris- 
tian truth,  is  however  by  no  means  confined  to  this 
general  proof  of  the  truth  of  Christianity,  as  a  system 
which  it  involves.  It  not  only  proves  that  a  certain 
system  of  principles,  denominated  Christianity,  is  true 
and  divine,  but  it  proves  that  the  doctrines  which  it 
emblematically  embodies,  form  the  leading  principles 
of  that  true  and  divine  system.  It  does  not,  like 
some  very  clear  and  convincing  statements  of  the 
evidences  of  Christianity,  leave  you  in  the  dark  as 
to  what  Christianity  is.  And  here  we  have  nmch 
reason  to  admire  the  "  manifold  wisdom"  discovered 
in  this  emblematical  institution.  Even  a  slight  varia- 
tion in  its  details  would  have  rendered  it  completely 
unfit  for  answerhig  this  most  important  purpose. 
Had  our  Lord  merely  enjoined  that  his  followers 
should  frequently  assemble  around  the  same  board, 
and  eat  bread  and  drink  wine  together,  the  rite  might 
have  been  plausibly  represented  as  nothing  more 
than  an  exhibition  of  the  tendency  and  design  of 
Christianity  to  put  an  end  to  all  unfriendly  divisions 
among  mankind,  and  to  bind  them  together  in  the 


INTRODUCTORY  ESSAY.  19 

bands  of  fraternal  affection.  Had  he  even  gone 
somewhat  farther,  and,  on  appointing  such  an  insti- 
tution, proclaimed,  "  This  is  the  bread  of  life ;  he  who 
eateth  of  it  shall  never  hunger — this  is  the  wine  of 
the  kingdom;  he  that  drinketh  of  it  shall  never  thirst 
— eat,  drink,  and  live  for  ever," — still,  without  doing 
any  violence  to  the  meaning  either  of  the  symbols, 
or  of  the  words  explicatory  of  them,  we  might  have 
been  told,  that  all  that  was  meant  was  an  emblema- 
tical representation  of  the  tendency  and  design  of  the 
doctrine  of  Jesus  Christ,  to  make  men  good,  and  wise, 
and  happy.  But  it  is  impossible  thus  to  give  mean- 
ing to  the  emblems  in  the  Lord's  Supper,  as  explained 
by  our  Lord,  without  admitting  that  the  incarnation 
and  the  atonement  are  essential  parts  of  Christianity: 
and  the  same  evidence  which  proves  Christianity  to 
be  divine,  proves  this  to  be  Christianity.  The  doc- 
trine of  salvation,  through  the  sufferings  and  death 
of  Jesus  Christ,  as  the  substitute  of  sinners,  is  so 
wrought  into  the  very  substance  of  this  ordinance, 
that  no  ingenuity  can  extract  it.  So  long  as  the 
Lord's  Supper  continues  in  the  church — so  long  as 
the  words  of  the  institution  are  repeated,  and  the 
instituted  symbols  displayed,  there  never  shall  be 
wanting  in  the  church  a  clear  demonstration,  that 
the  death  of  the  Son  of  God,  as  a  sacrifice  for  sin, 
was  a  doctrine  of  the  primitive  age  of  Christianity. 

It  is  thus  that  the  Lord's  Supper  confirms,  as  well 
as  exhibits  the  leading  principles  of  Christianity;  and 
it  is  thus  that  it  answers  to  the  description  which  is 
often  given  of  it  as  a  sealing  ordinance.  To  this 
denomination,  which,  by  the  way,  is  not  a  scriptural 
one,  very  confused,  and,  in  some  cases,  dangerously 
mistaken  ideas  are  attached.  The  covenant  of  mercy 
was  ratified,  or  sealed,  by  the  blood  of  the  Son  of 
God,  shed  on  Calvary;  and  of  this  blood-shedding, 
the  Lord's  Supper  is  not  the  repetition,  but  the  com- 
memoration: and  as  to  the  Lord's  Supper  sealing  to 
the  recipient  his  individual  interest  in  the  blessings 
secured  by  that  covenant,  the  only  scriptural  idea 
that  can  be  attached  to  these  words  is,  that  this  ordi- 


20  INTRODUCTORY  ESSAY. 

nance  is  fitted  as  an  exhil)ition  both  of  truth  and  its 
evidence,  to  confirm  that  faith  in  the  gospel,  which 
at  once  connects  us  with  the  Saviour,  and  produces 
the  consciousness  of  enjoying  some,  and  the  well- 
grounded  hope  of  enjoying  all  the  blessings  of  his 
salvation. 

The  Lord's  Supper,  which  is  thus,  on  the  part  of 
him  who  instituted  it,  an  emblematical  exhibition 
and  confirmation  of  the  leading  principles  of  Chris- 
tianity, is,  on  the  part  of  him  who  observes  it,  an 
emblematical  expression  of  a  state  of  njind  and  of 
heart,  accordant  with  this  statement  of  Christian 
truth  and  its  evidence.  And  here  lies  one  of  the 
principal  differences  between  the  verbal  exhibition 
of  Christian  truth  and  evidence,  in  the  written  or 
spoken  gospel,  and  the  emblematical  exhibition  of 
Christian  truth  and  evidence  in  the  Lord's  Supper. 
In  both  cases,  it  is  the  duty  of  those  to  whom  the 
exhibition  is  made,  to  meet  it  with  a  corresponding 
-state  of  thought  and  affection ;  but  it  is  in  the  latter 
case  only  that  a  solenm  profession  of  such  an  accord- 
ance of  mind  and  heart  is  made.  The  taking  the 
bread  into  our  hands  and  eating  it,  the  taking  the 
wine  into  our  hands  and  drinking  it,  are  the  appoint- 
ed emblematical  method  of  professing  our  faith  of 
the  truths  represented  in  this  ordinance;  oiu:  reliance 
on  Jesus  Christ  as  our  own  Saviour,  our  unreserved 
submission  to  his  authority,  and  our  cordial  love  to 
all  who,  through  the  faith  of  the  truth,  rely  on  this 
Saviour,  and  are  interested  in  his  salvation. 

The  intelligent  and  believing  communicant  res- 
ponds, as  it  were,  to  the  voice  of  the  Saviour,  •'  This 
is  my  body  broken,  my  blood  shed  for  many,  for 
the  remission  of  sins:"  "  It  is  thy  body  broken, 
it  is  thy  blood  shed  for  many,  for  the  remission  of 
sins.  I  know,  and  am  sure,  that  this  is  a  faithful 
saying,  that  Jesus  Christ,  God's  Son  in  human  na- 
ture, suffered  and  died  in  the  room  of  simiers,  to 
obtain  their  salvation,  and  that  whosoever  believeth 
in  him  shall  not  perish,  but  have  everlasting  life." 

But,  in  observing  the  Lord's  Supper,  there  is  more 


INTRODUCTORY  ESSAY.  21 

than  an  expression  of  the  behef  of  the  gospel  testi- 
mony in  its  general  form,  as  embodied  in  this  emble- 
matic institution;  there  is  also  a  profession  of  per- 
sonal reliance  on  the  Saviour's  sufferings  and  death, 
as  the  expiation  of  our  guilt,  and  the  price  of  our 
salvation.  This  is  the  necessary  and  immediate  re- 
sult of  the  belief  of  the  testimony  in  its  true  extent, 
and  is  so  closely  connected  with  it,  that  it  is  not 
much  to  be  wondered  at,  if  it  has  sometimes  been 
identified  with  it.  The  emblems,  as  explained  by 
our  Lord,  not  merely  intimate  in  general  that  Christ 
died  for  men — for  sinners;  but  that  he  died  for  those 
in  particular  for  whom  this  ordinance  is  intended, 
that  is,  for  believers : — "  This  is  my  body  broken  for 
7/oii,  this  is  my  blood  shed  for  you."  The  state  of 
mind  and  heart  corresponding  to  such  a  declaration, 
is  a  personal  reliance  on  the  Saviour,  a  cordial  recep- 
tion of  his  salvation;  and  the  language  of  the  conduct 
of  the  believing  communicant  is,  my  Lord  and  my 
God,  MY  Saviour  and  my  all. 

In  the  observance  of  the  Lord's  Supper,  there  is 
also  a  profession  of  an  accordance  of  mind  and  heart 
with  the  view  which  the  ordinance  emblematically 
exhibits  of  the  unity  of  the  body  of  Christ.  The 
believing  communicant  embraces,  in  the  arms  of  his 
affections,  the  whole  brotherhood  of  believers,  and 
the  language  of  his  conduct,  in  eating  of  the  common 
loaf,  and  drinking  out  of  the  common  cup  of  the 
Christian  family,  is,  "  I  love  them  all  in  the  truth, 
for  the  truth's  sake  which  is  in  them,  and  will  abide 
in  them  for  ever."  The  observation  of  the  Lord's 
Supper  does  not  imply  in  it  a  profession  of  a  com- 
plete accordance  of  sentiment  with  every  individual, 
or  even  with  the  religious  body,  along  with  whom 
we  observe  it.  It  implies  a  profession  of  our  union 
with  them  in  the  faith  of  the  truth,  which  the  ordi- 
nance emblematically  represents.  It  necessarily  im* 
plies  this,  but  it  implies  no  more. 

Finally,  in  observing  the  Lord's  Supper,  there  is 
plainly  implied,  a  profession  of  unreserved  and  im- 
plicit submission  to  the  authority  of  Jesus  Christ. 


22  INTRODUCTORY  ESSAY. 

The  ordinance,  as  we  have  shown  above,  is  a  posi- 
tive institution.  It  involves  in  it  an  assertion  of  the 
authority  of  Jesus  Christ  over  the  conscience;  and 
the  observance  of  the  ordinance  is  an  unequivocal 
acknowledgment  of  this  authority.  The  only  reason 
why  we  observe  it  is,  that  Jesus  Christ  has  com- 
manded us  to  observe  it;  and  in  observing  it,  we  say, 
"We  do  this  just  because  Christ  has  commanded  us 
to  do  it,  and  we  are  ready  to  do  whatever  he  com- 
mands us,  and  ask  no  better  reason  than  that  he  hath 
commanded  us."  When  Jesus  Christ  puts  the  cup 
into  our  hands,  he  as  it  were  says,  "  The  man  in 
whose  hand  this  cup  is  found  shall  be  my  servant 
for  ever;"  and  on  taking  it,  we  as  it  were  respond, 
"  Truly,  0  Lord,  we  are  thy  servants — we  are  thy 
servants,  thou  hast  loosed  our  bonds;  thine  we  are, 
and  thee  we  will  serve:  we  will  walk  in  all  thy  com- 
mandments and  ordinances  blameless." 

This  view  of  the  Lord's  Supper — as  on  the  part 
of  him  who  instituted  it,  an  emblematical  represen- 
tation and  confirmation  of  the  grand  peculiarities  of 
the  Christian  institution ;  and  on  the  part  of  him  who 
observes  it,  an  emblematical  expression  of  a  state  of 
mind  and  of  heart  in  accordance  with  this  statement 
of  Christian  truth  and  its  evidence — has  at  least  this 
advantage,  that  it  is  completely  free  of  mysticism;  it 
enables  us  distinctly  to  see  why  the  observance  of 
this  ordinance  should  be  restricted  to  persons  possess- 
ed of  a  peculiar  character,  to  explain  the  manner  in 
which  this  ordinance  contributes  to  spiritual  improve- 
ment, and  furnishes  us  with  a  plain,  palpable  rule,  to 
ascertain  whether  we  may  safely  observe  the  Lord's 
Supper,  and  to  guide  our  devotional  exercises  when 
at  the  communion  table. 

The  exclusion  of  all  but  genuine  Christians  from  a 
right  to  observe  the  Lord's  Supper,  is  not  an  arbi- 
trary arrangement:  it  rises  out  of  the  nature  of  the 
case,  and,  like  all  the  apjiointments  of  the  God  of 
nature  and  of  grace,  is  found  characterized  by  wis- 
dom, equity,  and  benignity.  How  can  a  grossly  ig- 
norant person  derive  any  advantage  from  observing 


INTRODUCTORY  ESSAY.  23 

such  an  ordinance  as  the  Lord's  Supper?  To  a  mind 
in  some  measure  enlightened  in  the  meaning  and 
evidence  of  Christian  truth,  the  ordinance  is  calcu- 
lated to  recall  and  impress  the  great  realities  of  the 
Christian  economy,  and  to  subject  the  whole  of  the 
inner  man  to  their  purifying  and  blissful  influence. 
But  to  the  man  who  does  not  know  well  who  Jesus 
Christ  is,  in  what  his  mediation  consists,  what  made 
it  necessary,  what  blessings  he  has  procured  for  man- 
kind, and  how  we,  as  individuals,  are  to  obtain  these 
blessings,  of  what  intellectual  or  moral  benefit  can  it 
possibly  be  to  observe  the  Lord's  Supper?  He  eats 
a  little  bread  and  drinks  a  little  wine,  and  profanes 
a  divine  institution,  and  sinks  himself  deeper  in  guilt 
and  delusion  than  ever. 

The  unbeliever  is  obviously  equally  unfitted  for 
deriving  spiritual  advantage  from  this  ordinance,  and 
indeed  cannot  observe  it  without  making  a  false  pro- 
fession— without  "  lying,  not  to  men,  but  to  God." 
This  remark  is  equally  applicable  to  those  who, 
instead  of  relying  solely  on  Jesus  Christ  crucified 
for  salvation,  are  going  about  to  establish  their  own 
righteousness,  not  submitting  themselves  to  the  right- 
eousness of  God — to  those  who  are  strangers  to  the 
love  of  the  Christian  brotherhood — and  to  those  who 
are  living  in  the  habitual  neglect  or  violation  of  any 
of  the  laws  of  Jesus.  From  the  very  nature  of  the 
institution,  it  is  impossible  that  such  persons  can 
engage  in  it  without  dishonouring  God  and  injuring 
their  own  souls;  and  of  course  that  law  of  Christ  is 
a  holy,  and  just,  and  good  one,  which  forbids  such 
persons  to  approach  the  communion  table. 

There  is  a  beautifvil  miity  of  principle  pervading 
all  the  various  methods  adopted  in  the  scheme  of 
grace,  for  promoting  man's  spiritual  improvement. 
The  truth  as  it  is  in  Jesus,  known,  and  believed,  and 
meditated  on,  is  the  grand  instrument  by  which  the 
Holy  Spirit  performs  all  his  wonders  in  the  new 
creation.  It  is  delightful  to  observe  this  principle 
exempUfied  even  in  the  ritual  part  of  Christianity. 
There  are  many  who  seem  to  ascribe  a  sort  of  magi- 


24  INTRODUCTORY  ESSAY. 

cal  power  to  the  Lord's  Supper.  The  consecrated 
elements,  as  they  like  to  phrase  it,  (and  with  them 
consecration  does  not  refer  to  the  Saviour's  appoint- 
ment, but  to  the  mysterious  effects  of  certain  words 
uttered  by  the  officiating  minister,)  are  considered 
as  a  species  of  talismans,  of  miraculous  efficacy  in 
guarding  the  soul  from  the  attacks  of  the  powers  of 
darkness.  The  Lord's  Supper  does  us  good  just  in 
the  same  way  as  the  gospel  does  us  good.  In  both, 
the  truth  as  it  is  in  Jesus,  in  its  meaning  and  evidence, 
is  held  forth  to  us;  and  just  in  the  degree  in  which 
it  is  apprehended  by  us,  will  we  be  made  good  and 
happy.  It  is  a  great  mercy  that  the  communication 
of  saving  blessings  by  the  Lord's  Supper  and  other 
ordinances,  is  not  confined  to  those  who  can  satis- 
factorily explain  to  their  own  minds  the  manner  in 
which  these  institutions  work  out  their  intended  re- 
sults. At  the  same  time,  there  is  no  doubt  that  such 
knowledge  is  of  high  importance,  and  greatly  and 
directly  tends  to  promote  both  the  holiness  and  com- 
fort of  the  true  Christian. 

These  observations  will  be  strangely  misconceived, 
if  they  are  considered  by  any  one,  as  intended  to  cast 
into  the  shade  the  cardinal  doctrine  of  the  necessity 
of  the  influence  of  the  Holy  Spirit,  in  order  to  our 
deriving  saving  advantage  from  the  Lord's  Supper. 
But  the  influence  of  the  Holy  Spirit  operates  not 
miraculously,  but  according  to  the  established  laws 
of  the  human  mind;  and  in  the  Lord's  Supper,  it  is 
by  his  fixing  the  mind,  and  keeping  it  fixed  on  the 
emblematical  display  of  Christian  truth  and  its  evi- 
dence, that  he  renders  the  ordinance  effectual  to  the 
strengthening  of  our  faith,  and  through  the  strength- 
ening of  our  faith,  to  the  general  improvement  of  our 
spiritual  character. 

The  work  of  self-inquiry,  which,  from  the  nature 
of  the  case,  ought  to  precede  our  observing  the  Lord's 
Supper,  is  often  represented  as  a  peculiarly  difficult 
and  operose  business;  but  if  the  above  views  of  that 
ordinance  be  correct,  the  point  to  be  ascertained  is 
brought  within  a  narrow  limit,  and  little,  except  an 


INTRODUCTORY  ESSAY.  25 

honest  wish  to  know  the  truth,  should  be  necessary, 
for  the  resokitioD  of  the  question.  If  a  man  is  igno- 
rant of  the  way  of  salvation  through  Christ  Jesus, 
if  he  does  not  really  believe  that  the  Son  of  God  in 
human  nature  suffered  and  died,  the  just  in  the  room 
of  the  unjust,  that  he  might  bring  them  to  God,  if  he 
does  not  rely  on  Jesus  Christ,  and  on  him  alone,  for 
salvation,  if  he  does  not  love  genume  Christians,  just 
because  they  are  genuine  Christians,  and  if  he  habit- 
ually neglects  or  violates  any  of  the  laws  of  Jesus 
Christ,  in  his  present  condition,  he  is  utterly  incapa- 
citated from  deriving  any  spiritual  advantage  from 
this  ordinance.  And  on  the  other  hand,  if  a  man 
understands  and  believes  the  testimony  of  God  con- 
cerning his  Son,  trusts  in  him  as  his  only  and  all- 
sufficient  Saviour,  loves  all  who  love  him,  and  are 
like  him,  and  while  conscious  of  much  wanting  and 
much  wrong,  has  the  testimony  of  his  conscience, 
that  he  delights  in  the  law  of  the  Lord  after  the  in- 
ward man, — such  a  person  ought  to  avail  himself  of 
every  opportunity  of  obeying  Christ's  commandment, 
"  Do  this  in  remembrance  of  me,"  and  may  reason- 
ably anticipate,  from  such  obedience,  both  spiritual 
enjoyment  and  improvement. 

If  we  wish  to  obtain  either,  however,  it  is  of  im- 
portance that  we  keep  steadily  in  view  the  nature 
and  design  of  the  Lord's  Supper.  When  engaged 
in  eating  bread  and  drinking  wine,  in  obedience 
to  our  Redeemer's  command,  our  great  endeavour 
should  be  to  yield  up  our  minds  to  the  native  influ- 
ence of  the  truth  and  its  evidence,  as  represented  to 
us  in  the  ordinance.  The  business  of  the  communi- 
cant is  simple ;  and,  were  we  in  any  good  measure 
what  we  should  be,  easy.  It  is  to  look  to  Jesus, 
plainly  set  forth,  crucified  and  slain — to  behold  the 
Lamb  of  God  bearing,  and  bearing  away  the  sin  of 
the  world,  and  to  allow  these  truths,  so  strikingly 
exhibited,  so  powerfully  confirmed,  to  produce  that 
love  to  God  and  to  his  Son,  that  penitence,  humility, 
and  resignation,  that  love  to  the  brotherhood,  and 
benevolence  to  all  men,  that  weanedness  from  the 
3 


26  INTRODUCTORY  ESSAY. 

world,  and  that  earnest  longina:  for  a  better  one, 
which  are  their  natural  results.  The  best  preparation 
for  comfortable,  profitable  communicating,  is  habitu- 
ally to  "  let  the  word  of  Christ  dwell  in  us  richly." 
The  more  thoroughly  we  are  acquainted  with  Chris- 
tian truth,  the  more  firmly  we  believe  it,  the  more 
readily  will  the  instituted  symbols  in  the  Lord's  Sup- 
per recall  that  truth  and  its  evidence,  and,  under  the 
influence  of  the  good  Spirit,  contribute  the  more  to 
our  sanctification  and  consolation. 

It  is  to  the  Bible  that  we  have  endeavoured  to  send 
our  readers  for  their  views  of  the  nature  and  design 
of  the  Lord's  Supper;  and  it  is  to  the  Bible  we  would 
wish  to  send  them,  as  furnishing  them  with  the  best 
of  all  "  Sacramental  Directories,"  the  only  infallible 
"  Guide  to  the  Lord's  Table."  At  the  same  time, 
we  are  disposed  to  think,  that,  when  kept  in  their 
own  place,  those  Treatises,  whether  doctrinal  or  de- 
votional, which  pious  men  have  given  to  the  world, 
on  the  Lord's  Supper,  may  be  turned  to  good  account 
by  the  intelligent  Christian.  From  almost  all  of  them, 
important  and  useful  instruction  may  be  derived ;  but, 
perhaps,  none  of  these  Treatises  possess  more  excel- 
lencies, and  fewer  defects,  than  Matthew  Henry's 
Communicant's  Companion.  It  is  much  more  than 
a  general  account  of  the  nature  and  design  of  the 
Lord's  Supper,  and  a  set  of  rules  for  the  observance 
of  that  institution;  it  contains  in  it  an  admirable  view 
of  Christian  doctrine,  experience,  and  duty,  and  is 
peculiarly  fitted  to  prevent  persons  from  taking  that 
insulated  view  of  the  ordinance,  which,  with  too 
many,  converts  it  into  a  mere  rite,  a  piece  of ''  bodily 
service,  which  profits  little."  It  is  distinguished,  in 
a  high  degree,  by  the  characteristic  good  qualities  of 
the  minor  works  of  its  Author,  who,  on  a  scale  of 
literary  merit,  graduated  on  the  principle  which  will 
regulate  the  judgment  of  the  last  day,  would  occupy 
a  high  place  among  English  writers.  It  is  very 
plain,  very  pious,  and  very  practical.  There  is  a 
simplicity,  a  naturalness,  and  a  familiarity,  which 
renders  it  peculiarly  delightful  reading,  and  makes 


INTRODUCTORY  ESSAY.  27 

US  almost  fancy  ourselves  enjoying  the  conversation 
of  its  venerable  Author.  With  these  views  of  the 
following  Treatise,  we  cannot  but  apprehend  that 
much  good  must  be  derived  from  its  attentive,  pray- 
erful perusal;  but  the  advice  we  would  give,  as  to 
reading  this  or  any  other  human  composition,  is  that 
of  the  apostle — "  prove   all  things,  hold   fast 

THAT  WHICH  IS  GOOD." 

J.  B. 

Edinburgh,  April,  1825. 


TO   THE   READER. 


I  HERE  humbly  offer  you,  Christian  reader,  some 
assistance  in  that  great  and  good  work,  which  you 
have  to  do,  and  are  concerned  to  do  well,  when  you 
attend  the  table  of  your  Lord;  a  work  in  which  I 
have  observed  most  serious  people  desirous  of  help, 
and  willing  to  use  the  helps  they  have;  which  I 
confess  was  one  thing  that  invited  me  to  this  under- 
taking. 

I  offer  this  service  with  all  due  deference  and  res- 
pect to  the  many  excellent  performances  of  this  kind, 
with  which  we  are  already  blessed,  done  by  far  bet- 
ter hands  than  mine ;  who  yet  have  not  so  fully  gath- 
ered in  this  harvest,  but  that  those  who  come  after 
may  gather  up  plentiful  gleanings,  without  robbing 
their  sheaves: — "  Lord,  it  is  done  as  thou  hast  com- 
manded, and  yet  there  is  room;"  room  enough  to 
enlarge  upon  a  subject  so  copious,  and  of  so  great  a 
compass  that  it  cannot  be  exhausted. 

I  do  this  also  with  a  just  sense  of  my  own  un- 
worthincss,  and  unfitness  to  bear  the  vessels  of  the 
Lord,  and  to  do  any  service  in  his  sanctuary.  Who 
am  I,  and  what  is  my  father's  house,  that  I  should 
have  the  iionour  to  be  "  a  door-keeper  in  the  house 
of  my  God,"  to  show  his  guests  the  way  to  his  table? 
And  that  I  should  be  employed  thus  to  "  hew  wood, 
and  draw  water  for  the  congregation  of  the  Lord?" 
I  reckon  it  true  preferment,  and  "  by  the  grace  of 
God,"  his  free  grace,  "  I  am  what  I  am."      It  is 

28 


TO  THE  READER.  29 

service  which  is  its  own  recompense ; — work  which 
is  its  own  wages.  In  helping  to  feed  others,  we  may- 
feast  ourselves;  for  our  master  hath  provided  that  the 
mouth  of  the  ox  be  not  muzzled  when  he  treads  out 
the  corn.  For  my  part,  I  would  not  exchange  the 
pleasure  of  converse  with  the  Scriptures  and  divine 
things,  for  all  "  the  delights  of  the  sons  and  daugh- 
ters of  men.  and  the  peculiar  treasures  of  kings  and 
provinces."  It  was  a  noble  saying  of  the  Marquis 
of  Vico,  "  Let  their  money  perish  with  them,  who 
esteem  all  the  wealth  of  this  world  worth  one  hour's 
communion  with  God  in  Jesus  Christ." 

In  doing  this,  I  hope  I  can  truly  say,  my  desire 
and  design  is  to  contribute  something  to  the  faith, 
holiness,  and  joy  of  those  who  in  this  ordinance  have 
given  up  their  names  to  the  Lord  Jesus.  And  if 
God,  by  his  grace,  will  make  this  endeavour  in  some 
degree  serviceable  to  that  end,  I  have  what  I  wish,  I 
have  what  I  aim  at ;  and  it  will  not  be  the  first  time 
that  praise  hath  been  perfected,  and  strength  ordain- 
ed out  of  the  mouths  of  babes  and  sucklings. 

In  this  essay  I  have  an  eye  particularly  to  that 
little  handful  of  people  among  whom  I  have  been, 
in  much  weakness,  ministering  in  these  holy  things 
seventeen  years ;  during  all  which  time,  through  the 
good  hand  of  our  God  upon  us,  we  have  never  once 
been  disappointed  of  the  stated  solemnities,  either  of 
our  new  moons,  or  of  our  Sabbaths.  As  I  designed 
my  Scripture  Catechism,  and  the  other  little  one  that 
followed  it,  to  be  a  present,  and  perhaps  ere  long  it 
may  prove  my  legacy  to  the  young  ones,  the  lambs 
of  the  flock ;  so  I  recommend  this  to  the  adult,  and 
leave  it  with  them,  being  desirous  that  the  sheep  we 
are  charged  to  feed,  "  may  go  in  and  out,  and  find 
pasture."  And  I  earnestly  wish,  that  both  these  may 
prove  successful  expedients  to  preserve  some  of  those 
things  they  have  been  taught,  from  being  quite  for- 
gotten ;  and  that,  after  my  decease,  they  and  theirs 
will  have  those  things  always  m  remembrance. 

And  lastly,  I  send  this  abroad  under  the  protec- 
tion and  blessing  of  heaven;  with  a  hearty  prayer 


30  TO  THE  RKADER. 

to  God  to  forgive  whatevor  is  mine,  that  is,  what  is 
amiss  and  defective  in  the  performance;  and  gra- 
ciously to  accept  what  is  his  own,  that  is,  whatever 
is  good  and  profitable;  hoping  that,  if  God  pardon 
my  defects  and  infirmities,  my  friends  also  will  over- 
look them;  and  that,  if  he  favourably  accept  my  en- 
deavours through  Christ,  they  also  will  accept  them; 
for  truly  it  is  the  height  of  my  ambition  to  approve 
myself,  a  faithful  servant  to  Christ  and  souls. 

MATTHEW  HENRY. 
Chester,  June  21,  1704. 


THE 


COMMUNICANT'S    COMPANION. 


CHAPTER  I. 

THE    NAMES    BY    WHICH    THIS    ORDINANCE    IS    USUALLY 
CALLED. 

I.  We  call  it  the  Sacrament;  that  is,  a  sign  and  an  oath.  II.  The 
Lord's  Supper;  a  supper,  our  Lord's  Supper.  III.  The  Commu- 
nion; having  in  it  communion  with  Christ,  and  with  the  univer- 
sal church.  IV.  The  Eucharist;  Christ  in  the  institution  of  it 
gave  thanks,  and  we  in  the  participation.  V.  The  Feast;  a  royal 
feast,  a  marriage  feast,  a  feast  of  memorial,  a  feast  of  dedication, 
a  feast  upon  a  sacrifice,  and  a  feast  upon  a  covenant. 

In  discoursing  of  this  great  and  solemn  ordinance, 
which  every  serious  Christian  looks  upon  with  a  pe- 
cuhar  regard  and  veneration,  I  purpose,  as  God  sliall 
enable  me,  to  open  the  doctrine  as  well  as  the  duty 
of  it;  it  will,  therefore,  be  proper  enough,  and  I  hope 
profitable,  to  take  some  notice  of  the  several  names 
by  which  it  is  known. 

I.  We  call  it  the  sacrament. — This  is  the  name  we 
commonly  give  it,  but  improperly,  because  it  does 
not  distinguish  it  from  the  ordinance  of  baptism, 
which  is  as  much  a  sacrament  as  this;  a  sacrament 
which  we  have  all  received,  by  which  we  are  all 
bound,  and  are  concerned  to  improve,  and  live  up  to: 
but,  when  we  call  this  ordinance,  "  the  sacrament," 
we  ought  to  remind  ourselves  that  it  is  a  sacrament; 
that  is,  it  is  a  sign,  and  it  is  an  oath. 

1.  It  is  a  sign,  an  outward  and  visible  sign  of  an 
inward  and  spiritual  grace;  for  such  sacraments  are 

31 


32  communicant's  companion. 

designed  to  })e. — It  is  a  parable  to  the  eye;  and  in  it 
God  uses  similitudes,  as  he  did  of  old  by  his  servants 
the  prophets.  In  it  Christ  tells  us  earthly  things,  that 
thereby  we  may  come  to  be  more  familiarly  acquaint- 
ed, and  more  warmly  affected,  with  spiritual  and 
heavenly  things.  In  it  Christ  speaks  to  us  in  our 
own  language,  and  accommodates  himself  to  the  ca- 
pacities of  our  present  state.  Man  consists  of  body 
and  soul,  and  the  soul  admits  impressions,  and  exerts 
its  power,  by  the  body;  here  is  an  ordinance,  there- 
fore, which  consists  of  body  and  soul  too,  wherein 
Christ,  and  the  benefits  of  the  new  covenant,  are,  in 
the  instituted  elements  of  bread  and  wine,  set  before 
us,  and  offered  to  us.  We  live  in  a  world  of  sense, 
not  yet  in  the  world  of  spirits ;  and,  because  we  there- 
fore find  it  liard  to  look  above  the  things  that  are 
seen,  we  are  directed,  m  a  sacrament,  to  look  through 
them,  to  those  things  not  seen,  which  are  represented 
by  them.  That  things  merely  sensible,  may  not 
improve  the  advantage  they  have  from  our  present 
state  wholly  to  engross  our  thoughts  and  cares,  in 
compassion  to  our  infirmity,  spiritual  things  are  in 
this  ordinance  made  in  a  manner  sensible. 

Let  us,  therefore,  rest  contented  with  this  sign 
which  Christ  hath  appointed,  in  which  he  is  "  evi- 
dently set  forth  crucified  among  us,"  and  not  think  it 
can  be  any  honour  to  him,  or  advantage  to  oiu-selves, 
but,  on  the  contrary,  a  dishonour  to  him,  and  an  in- 
jury to  ourselves,  to  represent,  by  images  and  pic- 
tures, the  same  things  of  which  this  ordinance  was 
designed  to  be  the  representation.  If  infinite  wisdom 
thought  this  sign  sufficient,  and  most  proper  to  affect 
the  heart,  and  excite  devotion,  and  stamp  it  accord- 
ingly with  an  institution,  let  us  acquiesce  in  it. 

Yet  let  us  not  rest  contented  with  the  sign  only, 
but  converse  by  faith  with  the  things  signified,  else 
we  receive  the  grace  of  God  in  this  appointment  in 
vain;  and  sacraments  will  be  to  us,  what  parables 
were  to  them  that  were  wilfully  blind,  blinding  them 
the  more.  What  will  it  avail  us  to  have  the  shadow 
without  the  substance,  the  letter  without  the  spirit? 


communicant's  companion.  33 

"  As  the  body  without  the  soul  is  dead,"  so  our  see- 
ing and  receiving  bread  and  wine,  if  therein  we  see 
and  receive  not  Christ  crucified,  is  dead  also. 

2.  It  is  an  oath. — That  is  the  ancient  signification 
of  the  word  sacrament.  The  Romans  called  the  oath 
which  soldiers  took  to  be  true  to  their  general,  Sacra- 
mentum  militare;  and  our  law  still  uses  it  in  this 
sense:  diciint  super  sacramentiim  sutim,  "  they  say 
upon  their  oath:"  so  that  to  take  the  sacrament,  is  to 
take  an  oath,  a  solemn  oath,  by  which  we  bind  our 
souls  with  a  bond  unto  the  Lord.  It  is  an  oath  of 
allegiance  to  the  Lord  Jesus,  by  which  we  engage 
ourselves  to  be  his  dutiful  and  loyal  subjects,  acknow- 
ledging him  to  be  our  rightful  Lord  and  Sovereign. 
It  is  as  a  freeman's  oath,  by  which  we  enter  ourselves 
members  of  Christ's  mystical  body,  and  oblige  our- 
selves to  observe  the  laws,  and  seek  the  good  of  that 
Jerusalem  which  is  from  above,  that  we  may  enjoy 
the  privileges  of  that  great  charter  by  which  it  is 
incorporated.  An  oath  is  an  appeal  to  God's  know- 
ledge of  om*  sincerity  and  truth  in  what  we  assert 
or  promise;  and  in  this  ordinance  we  make  such 
an  appeal  as  Peter  did:  "Lord,  thou  knowest  all 
things,  thou  knowest  that  I  love  thee."  An  oath  is 
an  imprecation  of  God's  wrath  upon  ourselves,  if 
we  deal  falsely,  and  wilfully  prevaricate ;  and  some- 
thing of  that  also  there  is  in  this  sacrament;  for  if 
we  continue  in  league  with  sin,  while  we  pretend  to 
covenant  with  God,  "  we  eat  and  drink  judgment  to 
ourselves." 

Let  us,  therefore,  according  to  the  character  of  a 
virtuous  man,  fear  this  oath ;  not  fear  to  take  it,  for 
it  is  our  duty,  with  all  possible  solemnity,  to  oblige 
ourselves  to  the  Lord ;  but  fear  to  break  it,  for  oaths 
are  not  to  be  jested  with.  God  hath  said  it,  and 
hath  sworn  it  by  himself:  "  Unto  me  every  tongue 
shall  swear."  But  he  hath  also  said,  that  we  must 
swear  to  him  "  in  truth,  in  judgment,  and  in  right- 
eousness;" and  having  sworn,  we  must  perform  it. 
If  we  come  to  this  sacrament  carelessly,  and  incon- 
siderately, we  incur  the  guilt  of  rash  swearing;  if 


34  communicant's  companion. 

we  go  away  from  the  sacrament,  and  walk  contrary 
to  the  engagements  of  it,  wc  inciu-  the  guilt  of  false 
swearing.  Even  natural  religion  teaches  men  to 
make  conscience  of  an  oath;  much  more  does  the 
Christian  religion  teach  us  to  make  conscience  of 
this  oath,  to  which  God  is  not  only  a  witness,  but  a 
party. 

II.  Wc  call  it  the  Lord's  Supper,  and  very  pro- 
perly, for  so  the  Scripture  calls  it,  (1  Cor.  xi.  20,) 
where  the  Apostle,  reproving  the  irregularities  that 
were  among  the  Corinthians  in  the  administration 
of  this  ordinance,  tells  them,  "  This  is  not  to  eat  the 
Lord's  Supper." 

L  It  is  a  supper. — A  supper  is  a  stated  meal  for 
the  body;  this  is  so  for  the  soul,  which  stands  in  as 
much  need  of  its  daily  bread  as  the  body  does.  Sup- 
per was  then  accounted  the  principal  meal;  this 
ordinance  is  so  among  Christ's  friends,  and  in  his 
family  it  is  the  most  solemn  entertainment.  It  is 
called  a  supper,  because  it  was  first  instituted  in  the 
evening,  and  at  the  close  of  the  passover-supper; 
which,  though  it  tie  not  us  always  to  administer  it 
about  that  time,  because  it  would  be  inconvenient 
for  religious  assemblies;  yet  it  signifies,  1st,  That 
Christ  now,  in  the  end  of  the  world,  in  the  declining 
part  of  its  day,  as  the  great  evening  sacrifice,  "  hath 
appeared  to  put  away  sin."  This  glorious  discovery 
was  reserved  for  us,  "  upon  whom  the  ends  of  the 
world  are  come,"  2d.  That  comfort  in  Christ  is 
intended  for  those  only  that  dwell  in  God's  house, 
and  for  those  only  that  have  done  the  work  of  the 
day  in  its  day,  according  as  the  duty  of  every  day 
required.  They  only  that  work  with  Christ,  shall 
eat  with  him.  3d.  That  the  chief  blessings  of  the 
new  covenant  are  reserved  for  the  evening  of  the 
day  of  our  life.  The  evening  feast  is  a  supper  de- 
signed for  us,  when  we  have  "  accomplished  as  a 
hireling  our  day,"  and  come  home  at  night. 

2.  It  is  die  Lord's  Supper,  the  Lord  Christ's  Sup- 
per.— The  apostle,  in  his  discourse  concerning  this 
ordinance,  (1  Cor.  xi.  23,  &c.)  all  along  calls  Christ 


communicant's  companion.  35 

the  Lord,  and  seems  to  lay  an  emphasis  upon  it;  for 
as  the  ordaining  of  this  sacrament  was  an  act  of  his 
dominion,  and  as  lord  of  his  church,  he  appointed  it ; 
so,  in  receiving  this  sacrament  we  own  his  dominion, 
and  acknowledge  him  to  be  our  lord.  This  also  puts 
an  honour  upon  the  ordinance,  and  makes  it  look 
truly  great;  however,  to  a  carnal  eye  it  hath  no  form 
nor  comeliness,  that  it  is  the  Supper  of  the  Lord. 
The  sanction  of  this  ordinance,  is  the  authority  of 
Christ ;  the  substance  of  this  ordinance,  is  the  grace 
of  Christ.  It  is  celebrated  in  obedience  to  him,  in 
remembrance  of  him,  and  for  his  praise.  Justly  is 
it  called  the  Lord's  Supper ;  for  it  is  the  Lord  Jesus 
that  sends  the  invitation,  makes  the  provision,  gives 
the  entertainment.  In  it  we  feed  upon  Christ,  for 
he  is  the  bread  of  life ;  we  feed  with  Christ,  for  he  is 
our  beloved  and  our  friend,  and  he  it  is  that  bids  us 
welcome  to  his  table.  In  it  "  Christ  sups  with  us, 
and  we  with  him  ;"  he  doth  us  the  honour  to  sup 
with  us,  though  he  must  bring  his  own  entertainment 
along  with  him ;  he  gives  us  the  happiness  of  supping 
with  him  upon  the  dainties  of  heaven. 

Let  our  eye,  therefore,  be  to  the  Lord,  to  the  Lord 
Christ,  and  to  the  remembrance  of  his  name,  in  this 
ordinance.  We  see  nothing  here,  if  we  see  not  the 
beauty  of  Christ;  we  taste  nothing  here,  if  we  taste 
not  the  love  of  Christ.  The  Lord  must  be  looked 
upon  as  the  Alpha  and  the  Omega,  the  beginning 
and  the  end,  and  all  in  all  in  this  solemnity.  If  we 
receive  not  Christ  Jesus  the  Lord  here,  we  have  the 
supper,  but  not  the  Lord's  Supper. 

III.  We  call  it  the  Communion,  the  holy  commu- 
nion, and  fitly  do  we  call  it  so :  for, 

1.  In  this  ordinance  we  have  communion  with 
Christ,  our  Head. — "  Truly  our  fellowship  is  with 
him."  He  here  manifests  himself  to  us,  and  gives 
out  to  us  his  graces  and  comforts;  we  here  set  our- 
selves before  him,  and  tender  him  the  grateful  returns 
of  love  and  duty.  A  kind  correspondence  between 
Christ  and  our  souls  is  kept  up  in  this  ordinance,  such 
as  our  present  state  will  admit.     Christ,  by  his  word 


36  COMMUNICANT  S   COMPANION. 

and  sjiirit,  abides  in  us:  we  by  faith  and  love  abide 
in  him:  here,  therefore,  wliere  Christ  seals  his  word, 
and  otfers  his  Spirit,  and  where  we  exercise  our  faith, 
and  have  our  love  inflamed,  there  is  communion 
between  us  and  Christ, 

This  conmiunion  supposes  union;  this  fellowship 
supposes  friendsiiip;  for,  "can  two  walk  together 
except  they  be  agreed?"  We  must,  therefore,  in 
the  bond  of  an  everlasting  covenant,  join  ourselves 
to  tlic  Lord,  and  combine  our  interest  with  his;  and 
then,  pursuant  thereto,  concern  him  in  all  the  con- 
cerns of  our  happiness;  and  concern  ourselves  in  all 
the  concerns  of  his  glory. 

2.  In  this  ordinance  we  have  communion  with  the 
universal  church,  "  even  with  all  that  in  every  place 
call  on  the  name  of  Jesus  Christ  our  Lord,  both  theirs 
and  ours." — Hereby  we  profess,  testify,  and  declare, 
that  "  we,  being  many,  are  one  bread  and  one  body," 
by  virtue  of  our  common  relation  to  our  Lord  Jesus 
Christ;  "for  we  are  all  partakers  of  that  one  bread, 
Christ,  the  bread  of  life,"  signified  and  communica- 
ted in  this  sacramental  bread.  All  true  Christians, 
though  they  are  many,  yet  they  are  one ;  and  we  ex- 
press our  consent  to,  and  complacency  in  that  union, 
by  partaking  of  the  Lord's  Supper.  I  say,  though 
they  are  many,  that  is,  though  they  are  numerous, 
yet,  as  a  vast  number  of  creatures  make  one  world, 
governed  by  one  providence,  so  a  vast  number  of 
Christians  make  one  church,  animated  by  one  Spirit, 
the  soul  of  that  great  body.  Though  they  are  vari- 
ous, far  distant  from  each  other  in  place,  of  distinct 
societies,  different  attainments,  and  divers  apprehen- 
sions in  lesser  things;  yet,  all  meeting  in  Clu"ist,  they 
are  one.  They  are  all  incorporated  in  one  and  the 
same  church,  all  interested  in  one  and  the  same  co- 
venant, all  stamped  with  one  and  the  same  image, 
partakers  of  the  same  new  and  divine  nature,  and 
all  entitled  to  one  and  the  same  hilieritance.  In  the 
Lord's  Supper  we  are  "  made  to  drink  into  one  Spi- 
rit." And  therefore,  in  attending  on  that  ordinance, 
we  are  concerned  not  only  to  preserve,  but  to  culti- 


communicant's  companion.  37 

vate  and  improve  Christian  love  and  charity;  for 
what  will  this  badge  of  union  avail  us  without  the 
unity  of  the  Spirit? 

IV.  We  call  it  the  Eucharist ;  so  the  Greek  church 
called  it,  and  we  from  them.  It  signifies  a  thanks- 
giving, and  it  is  so  called, 

1.  Because  Christ  in  the  institution  of  it  gave 
thanks. — It  should  seem  that  Christ  frequently  offer- 
ed up  his  prayers  in  the  form  of  thanksgivings,  as, 
"Father,  I  thank  thee  that  thou  hast  heard  me;" 
and  so  he  blessed  the  bread  and  the  cup,  by  giving 
thanks  over  them;  as  the  true  Melchizedek,  who, 
when  he  "  brought  forth  bread  and  wine  to  Abra- 
ham, blessed  the  most  high  God."  Though  our 
Saviour,  when  he  instituted  the  sacrament,  had  a  full 
prospect  of  his  approaching  sufferings,  with  all  their 
aggravations,  yet  he  was  not  thereby  indisposed  for 
thanksgiving;  for  praising  God  is  a  work  that  is 
never  out  of  season.  Though  the  Captain  of  our 
salvation  was  now  but  girding  on  the  harness,  yet 
he  gives  thanks  as  though  he  had  put  it  off,  being 
confident  of  a  glorious  victory :  in  the  prospect  of 
which,  even  before  he  took  the  field,  he  did  in  this 
ordinance  divide  the  spoil  among  his  followers,  and 
"gave  gifts  unto  men." 

2.  Because  we,  in  the  participation  of  it,  must  give 
thanks  likewise. — It  is  an  ordinance  of  thanksgiving 
appointed  for  the  joyful  celebrating  of  the  Redeem- 
er's praises.  This  sacrifice  of  atonement  Christ  him- 
self offered  once  for  all,  and  it  must  not,  it  cannot  be 
repeated;  but  sacrifices  of  acknowledgment  Chris- 
tians must  offer  daily,  that  is,  "  the  fruit  of  our  lips 
giving  thanks  to  his  name."  The  cup  of  salvation 
must  be  a  cup  of  blessing,  with  which,  and  for  which, 
we  must  bless  God,  as  the  Jews  were  wont  to  do 
very  solemnly  at  the  close  of  the  passover  supper;  at 
which  time  Christ  chose  to  institute  this  sacrament, 
because  he  intended  it  for  a  perpetual  thanksgiving, 
till  we  come  to  the  world  of  praise. 

Come,  therefore,  and  let  us  sing  unto  the  Lord  in 
this  ordinance ;  let  the  high  praises  of  our  Redeemer 
4  _. 


V 

38  communicant's  companion. 

be  in  our  mouths  and  in  our  hearts;  would  we  have 
the  comfort,  lot  him  have  the  praise  of  the  great 
things  he  has  done  for  us;  let  us  remember  that 
thanksgiving  is  the  business  of  the  ordinance,  and  let 
that  turn  our  complaints  into  praises;  for,  whatever 
matter  of  complaint  we  find  in  ourselves,  in  Christ 
Ave  find  abundant  matter  for  praise,  and  that  is  the 
pleasant  subject  upon  which,  in  this  ordinance,  we 
should  dwell. 

V.  We  call  it  the  feast,  the  Christian  feast. — Christ 
"  our  passover  being  sacrificed  for  us,"  in  this  ordi- 
nance we  keep  the  feast,  (1  Cor.  v.  8.)  They  that 
communicate,  are  said  to  feast  with  us.  This  name, 
though  not  commonly  used,  yet  is  very  significant; 
for  it  is  such  a  supper  as  is  a  feast.  Gospel  prepara- 
tions arc  frequently  compared  to  a  feast:  "And  in 
this  mountain  shall  the  Lord  of  hosts  make  unto  all 
people  a  feast  of  fat  things,  a  feast  of  wines  on  the 
lees;  of  fat  things  full  of  marrow,  of  wines  on  the 
lees  well  refined."  The  guests  are  many,  the  invi- 
tation solemn,  and  the  provision  rich  and  plentiful, 
and  therefore  fitly  is  called  a  feast  of  souls.  "  A  feast 
is  made  for  laughter,"  so  is  this  for  spiritual  joy;  the 
wine  here  designed  to  make  glad  the  heart.  A  feast 
is  made  for  free  conversation,  so  is  this  for  commu- 
nion between  heaven  and  earth ;  in  this  banquet  of 
wine  the  golden  sceptre  is  held  out  to  us,  and  this 
fair  proposal  made,  "  What  is  thy  petition,  and  it 
shall  be  granted  thee?" 

Let  us  see  what  kind  of  a  feast  it  is. 

1.  It  is  a  royal  feast;  "  a  feast  like  the  feast  of  a 
king,"  that  is,  a  magnificent  feast.  It  is  a  feast  like 
that  of  king  Ahasuerus;  "a  feast  for  all  his  servants," 
and  designed,  as  that  was,  not  only  to  show  his  good 
will  to  those  whom  he  had  feasted,  but  to  "  show  the 
riches  of  his  glorious  kingdom,  and  the  honour  of 
his  excellent  majesty."  The  treasures  hid  in  Christ, 
even  his  unsearchable  riches,  are  here  set  open,  and 
the  glories  of  the  Redeemer  illustriously  displayed. 
He  who  is  King  of  kings,  and  Lord  of  lords,  here 
issues  out  the  same  order  that  we  find  him  giving: 


communicant's  companion.  39 

"  Come  gather  yourselves  together  to  the  supper  of 
the  great  God;"  and  that  must  needs  be  a  great  sup- 
per. The  wisest  of  kings  introduces  Wisdom  herself 
as  a  queen  or  princess  making  this  feast :  "  Wisdom 
hath  killed  her  beasts,  and  mingled  her  wine."  At 
a  royal  feast,  the  provision,  we  may  be  sure,  is  rich 
and  noble,  such  as  becomes  a  king  to  give,  though 
not  such  beggars  as  we  are  to  expect;  the  welcome 
also  we  may  be  sure  is  free  and  generous;  Christ 
gives  like  a  king. 

Let  us  remember,  that  in  this  ordinance  we  sit  to 
eat  with  a  Ruler,  with  a  Ruler  of  rulers,  and  there- 
fore "  must  consider  diligently  what  is  before  us," 
and  observe  a  decorum.  He  is  a  King  that  comes 
in  to  see  the  guests,  and  therefore  we  are  concerned 
to  behave  ourselves  well. 

2.  It  is  a  marriage-feast;  it  is  a  feast  made  by  a 
King,  at  the  marriage  of  his  Son:  so  our  Saviour 
represents  it,  not  only  to  speak  exceeding  rich  and 
sumptuous,  and  celebrated  with  extraordinary  ex- 
pressions of  joy  and  rejoicing,  but  because  the  cove- 
nant here  sealed  between  Christ  and  his  church  is  a 
marriage-covenant,  such  a  covenant  as  makes  two 
one;  a  covenant  founded  in  the  dearest  love,  found- 
ing the  nearest  relation,  and  designed  to  be  perpetual. 
In  this  ordinance,  1st,  We  celebrate  the  memorial 
of  the  virtual  espousals  of  the  church  of  Christ  when 
he  died  upon  the  cross,  to  "  sanctify  and  cleanse  it, 
that  he  might  present  it  to  himself."  "  That  was 
the  day  of  his  espousals,  the  day  of  the  gladness  of 
his  heart."  2d,  The  actual  espousals  of  believing 
souls  to  Christ,  are  here  solemnized,  and  that  agree- 
ment ratified:  "  My  beloved  is  mine,  and  I  am  his." 
The  soul  that  renounces  all  other  lovers  that  stand  in 
competition  with  the  Lord  Jesus,  and  joins  itself  by 
faith  and  love  to  him  only,  is  in  this  ordinance  "  pre- 
sented as  a  chaste  virgin  to  him."  3d,  A  pledge  and 
earnest  of  the  public  and  complete  espousals  of  the 
church  of  Clu:ist  at  his  second  coming,  is  here  given; 
"  then  the  marriage  of  the  Lamb  comes,"  and  we, 
according  to  his  promise,  hereby  declare  that  we  look 
for  it. 


40  communicant's  companion. 

If  we  come  to  a  marriage-feast,  we  must  not  come 
without  a  wedding  garment,  that  is,  a  frame  of  heart, 
and  a  disposition  of  soul  agreeable  to  the  solemnity, 
conformable  to  the  nature,  and  answering  the  inten- 
tions of  the  gospel,  as  it  is  exhibited  to  us  in  this  ordi- 
nance. "  Holy  garments,  and  garments  of  praise," 
are  the  wedding  garments:  "Put  on  Christ,  put  on 
the  new  man,"  these  are  the  wedding  garments.  In 
these  we  must,  with  our  lamps  in  our  hands,  as  the 
wise  virgins,  go  forth,  with  all  due  observance,  to 
attend  the  royal  bridegroom. 

3.  It  is  a  feast  of  memorial,  like  the  feast  of  the 
passover,  of  which  it  is  said,  "  This  day  shall  be  unto 
you  for  a  memorial,  and  you  shall  keep  it  a  feast  to 
the  Lord, — a  feast  by  an  ordinance  for  ever."  The 
deliverance  of  Israel  out  of  Egypt  was  a  work  of 
wonder  never  to  be  forgotten;  the  feast  of  unleavened 
bread  was  therefore  instituted  to  be  annually  observ- 
ed throughout  all  the  ages  of  the  Jewish  church,  as 
a  solemn  memorial  of  that  deliverance,  that  the  truth 
of  it  being  confirmed  by  this  traditional  evidence, 
might  never  be  questioned;  and  that  the  remem- 
brance of  it,  being  frequently  revived  by  this  service, 
might  never  be  lost.  Our  redemption  by  Christ  from 
sin  and  hell,  is  a  greater  work  of  wonder  than  that 
was,  more  worthy  to  be  remembered,  and  yet  (the 
benefits  that  flow  from  it  being  spiritual)  more  apt 
to  be  forgotten;  this  ordinance  was  therefore  insti- 
tuted, and  instituted,  in  the  close  of  the  passover 
supper,  (as  coming  in  the  room  of  it,)  to  be  a  stand- 
ing memorial  in  the  church,  of  the  glorious  achieve- 
ments of  the  Redeemer's  cross;  the  victories  obtained 
by  it  over  the  powers  of  darkness,  and  the  salvation 
wrought  by  it  for  the  children  of  light.  "  Thus  the 
Lord  hath  made  his  wonderful  works  to  be  remem- 
bered." 

4.  It  is  a  feast  of  dedication. — Solomon  made  such 
a  feast  for  all  Israel,  when  he  dedicated  the  temple, 
as  his  father  David  had  done,  when  he  brought  the 
ark  into  the  tabernacle.  Even  the  children  of  the 
captivity  "  kept  the  dedication  of  the  house  of  God 


COMMUNICANT  S  COMPANION.  41 

with  joy."  In  the  ordmance  of  the  Lord's  Supper, 
we  dedicate  ourselves  to  God  as  Hving  temples;  tem- 
ples of  the  Holy  Ghost,  separated  from  every  thing 
that  is  common  and  profane,  and  entirely  devoted  to 
the  service  and  honour  of  God  in  Christ.  To  show 
that  we  do  this  with  cheerfulness  and  satisfaction, 
and  that  it  may  be  done  with  an  agreeable  solemni- 
ty, this  feast  is  appointed  for  the  doing  of  it,  that  we 
may,  like  the  people  of  Israel,  when  Solomon  dis- 
missed them  from  his  feast  of  dedication,  "  Go  to 
your  tents  joyful,  and  glad  of  heart,  for  all  the  good- 
ness that  the  Lord  hath  done  for  David  his  servant, 
and  for  Israel  his  people." 

5.  It  is  a  feast  upon  a  sacrifice. — This,  methinks, 
is  as  proper  a  notion  of  it  as  any  other.  It  was  the 
law  and  custom  of  sacrifices,  both  among  the  Jews, 
and  in  other  nations,  that  when  the  beast  offered 
was  slain,  the  blood  sprinkled,  the  fat,  and  some 
select  parts  of  it  burnt  upon  the  altar,  and  the  priest 
had  his  share  out  of  it,  then  the  remainder  was  given 
back  to  the  off'erer ;  on  which  he  and  his  family  and 
friends  feasted  with  joy.  Hence  we  read  of  Israel 
after  the  flesh,  eating  the  sacrifices,  and  so  partaking 
of  the  altar :  "  Behold  Israel  after  the  flesh.  Are 
not  they  which  eat  of  the  sacrifices  partakers  of  the 
altar?"  That  is,  in  token  of  their  partaking  of  the 
benefit  of  the  sacrifice,  and  their  joy  therein.  And 
this  eating  of  the  sacrifice  was  a  religious  rite,  ex- 
pressive of  their  communion  with  God  in  and  by  the 
sacrifice. 

(1.)  Jesus  Christ  is  the  great  and  only  sacrifice, 
who,  by  being  "  once  offered,  perfected  for  ever  them 
which  are  sanctified;"  and  this  offering  need  never 
be  repeated;  that  once  was  sufficient. 

(2.)  The  Lord's  Supper  is  a  feast  upon  this  sacri- 
fice, in  which  we  receive  the  atonement,  as  the  ex- 
pression is:  "And  not  only  so,  but  we  also  joy  in 
God,  through  our  Lord  Jesus  Christ,  by  whom  we 
have  now  received  the  atonement."  That  is,  we 
give  consent  to,  and  take  complacency  in  the  method 
which  infinite  wisdom  has  taken  of  justifying  and 


42  communicant's  companion. 

saving  us  by  the  merit  and  mediation  of  the  Son  of 
God  incarnate.  In  feasting  upon  the  sacrifice,  we 
apply  the  benefit  of  it  to  ourselves,  and  ascribe  the 
praise  of  it  to  God  with  joy  and  thankfulness. 

6.  It  is  a  feast  upon  a  covenant. — The  covenant 
between  Isaac  and  Abimelech  was  made  with  a 
feast.  So  was  that  between  Laban  and  Jacob,  and 
their  feasting  upon  the  sacrifices  was  a  federal  rite, 
in  token  of  peace  and  communion  between  God  and 
his  people.  In  the  Lord's  Supper  we  are  admitted 
to  feast  with  God,  in  token  of  reconciliation  between 
us  and  him  through  Christ.  Though  we  have  pro- 
voked God,  and  been  enemies  to  him  in  our  minds 
by  wicked  works,  yet  he  thus  graciously  provides  for 
us,  to  show  that  now  "  he  hath  reconciled  us  to  him- 
self. His  enemies  hungering,  he  thus  feeds  them; 
thirsting,  he  thus  gives  them  drink;  which  if,  like 
coals  of  fire  heaped  upon  their  heads,  it  melts  them 
into  a  compliance  with  the  terms  of  his  covenant, 
they  shall  henceforth,  as  his  own  familiar  friends, 
eat  bread  at  his  table  continually,  till  they  come  to 
sit  down  with  him  at  his  table  in  his  kingdom. 


CHAPTER  II. 

THE    NATURE    OF    THIS    ORDINANCE. 

I.  It  is  a  commemorating  Ordinance,  in  remembrance  of  the  person 
of  Christ,  as  an  absent  friend,  and  of  the  death  of  Christ  as  an  an- 
cient favour.  Hereby  we  preserve  the  memory  of  it  in  the  church, 
and  revive  the  remembrance  of  it  in  our  hearts.  II.  It  is  a  Con- 
fessintr  Ordinance;  we  profess  our  value  and  esteem  for  Christ 
crucified,  and  our  dependence  upon,  and  confidence  in  Christ  cru- 
cified, ill.  It  is  a  Communicating  Ordinance  ;  Christ  and  all  hia 
benefits  are  here  communicated  to  us,  and  are  here  to  be  received 
by  us.  IV.  It  is  a  Covenanting  Ordinance  ;  it  is  the  New  Testa- 
ment, and  the  new  covenant,  opened  distinctly;  God  seals  to  us 
to  be  to  us  a  God,  and  we  seal  to  him  to  be  to  liim  a  people. 

When  the  Jews,  according  to  God's  appointment, 
observed  the  passover  yearly  throughout  their  gene- 


communicant's  companion.  43 

rations,  it  was  supposed  that  their  children  would  ask 
them,  "  What  mean  you  by  this  service?"  and  they 
were  directed  what  answer  to  give  to  that  inquiry. 
The  question  may  very  titly  be  asked  concerning  our 
gospel  passover.  What  mean  we  by  this  service? 
We  come  together  in  a  public  and  select  assembly  of 
baptized  Christians,  under  the  conduct  and  presiden- 
cy of  a  gospel  minister;  we  take  bread  and  wine, 
sanctified  by  the  word  and  prayer,  and  we  eat  and 
drink  together  in  a  solemn  religious  manner,  with  an 
eye  to  a  divine  institution,  as  our  warrant  and  rule  in 
so  doing.  This  we  do  often ;  this  all  the  churches  of 
Christ  do,  and  have  done  in  every  age,  from  the  death 
of  Christ  down  to  this  day ;  and,  we  doubt  not,  but 
it  will  continue  to  be  done  till  time  shall  be  no  more. 
Now,  what  is  the  true  intent  and  meaning  of  this 
ordinance  ?  What  did  Christ  design  it  for  in  the  in- 
stitution ?  And  what  must  we  aim  at  in  the  obser- 
vation of  it? 

It  was  appointed  to  be  a  commemorating  ordi- 
nance, and  a  confessing  ordinance,  and  a  communi- 
cating ordinance,  and  a  covenanting  ordinance. 

I.  The  ordinance  of  the  Lord's  Supper  is  a  com- 
memorating ordinance.  This  explanation  our  Lord 
himself  gave  of  it,  when  he  said,  "Do  this  in  remem- 
brance of  me."  Do  it  for  my  memorial.  Do  it  for 
a  remembrance  of  me.  In  this  ordinance  he  has  re- 
corded his  name  for  ever,  and  this  is  his  memorial 
throughout  all  generations. 

We  are  to  do  this, 

1.  In  remembrance  of  the  person  of  Christ,  as  an 
absent  friend  of  ours. — It  is  a  common  ceremony  of 
friendship  to  lay  up  something  in  remembrance  of  a 
friend  we  have  valued,  which  we  say,  we  keep  for 
his  sake,  when  he  is  gone,  or  is  at  a  distance ;  it  is 
usual  likewise  to  drink  to  one  another,  remembering 
such  a  friend  that  is  absent.  Jesus  Christ  is  our 
beloved  and  our  friend,  the  best  friend  that  ever  our 
souls  had;  he  is  now  absent,  he  has  left  the  world, 
and  is  gone  to  the  Father,  and  the  heavens  must  con- 
tain him  till  the  time  of  the  restitution  of  all  things. 


44  communicant's  companion. 

Now,  this  ordinance  is  appointed  for  a  remem- 
brance of  him.  We  observe  it  in  token  of  this,  that 
though  the  blessed  Jesus  be  out  of  sight,  he  is  not 
out  of  mind.  He  that  instituted  this  ordinance,  did, 
as  it  were,  engrave  this  on  it  for  a  motto : — 

When  this  you  see, 
Remember  me. 

Remember  him !  Is  there  any  danger  of  our  for- 
getting him?  If  we  were  not  wretchedly  taken  up 
with  the  world  and  the  flesh,  and  strangely  careless 
in  the  concerns  of  our  souls,  we  could  not  forget  him. 
But,  in  consideration  of  the  treachery  of  our  memo- 
ries, this  ordinance  is  appointed  to  remind  us  of 
Christ. 

Ought  we  not  to  remember,  and  can  we  ever  for- 
get such  a  friend  as  Christ  is : — a  friend  that  is  our 
near  and  dear  relation  ;  "  bone  of  our  bone,  flesh  of 
our  flesh,  and  not  ashamed  to  call  us  brethren?"  A 
friend  in  covenant  with  us,  who  puts  more  honour 
upon  us  than  we  deserve,  when  he  calls  us  his  ser- 
vants, and  yet  is  pleased  to  call  us  friends.  A  friend 
that  has  so  wonderfully  signalized  his  friendship,  and 
commended  his  love :  he  hath  done  that  for  us  which 
no  friend  we  have  in  the  world  did,  or  could  do  for 
us:  he  has  laid  down  his  life  for  us,  when  the  redemp- 
tion of  our  souls  was  grown  so  precious,  as  otherwise 
to  have  ceased  for  ever.  Surely  we  must  forget  our- 
selves if  ever  we  forget  him,  since  our  happiness  is 
entirely  owing  to  his  kindness. 

Ought  we  not  to  remember,  and  can  we  ever  for- 
get a  friend,  who,  though  he  be  absent  from  us,  is 
negotiating  our  afiairs,  and  is  really  absent  for  us  ? 
He  is  gone,  but  he  is  gone  upon  our  business ;  as  the 
forerumier  he  is  for  us  entered ;  he  is  gone  to  appear 
in  the  presence  of  God  for  us,  as  our  agent.  Can  we 
be  unmindful  of  him  who  is  always  mindful  of  us, 
and  who,  as  the  great  High  Priest  of  our  profession, 
bears  the  names  of  all  his  spiritual  Israel  on  his  breast- 
plate, near  his  lieart,  within  the  veil ! 

Ought  we  not  to  remember,  and  can  we  ever  for- 
get a  friend,  who,  though  he  be  now  absent,  will  be 


communicant's  companion.  45 

absent  but  a  while  ?  We  see  him  not,  but  we  expect 
to  see  him  shortly,  when  he  will  "  come  in  the  clouds, 
and  every  eye  shall  see  him;"  will  come  to  receive 
us  to  himself,  to  share  in  his  joy  and  glory.  Shall 
we  not  be  glad  of  any  thing  that  helps  us  to  remem- 
ber him,  who  not  only  remembered  us  once  in  our 
low  estate,  but,  having  once  remembered  us,  will 
never  forget  us?  Shall  not  his  name  be  written  in 
indelible  characters  upon  the  tables  of  our  heart,  who 
hath  graven  us  upon  the  palms  of  his  hands?  Surely 
we  must  continually  remember  our  Judge  and  Lord, 
when,  behold,  the  Lord  is  at  hand,  and  the  Judge 
standeth  before  the  door.  Thus  must  we  show  him 
forth  till  he  come ;  for  he  comes  quickly. 

2.  We  are  to  do  this  in  the  remembrance  of  the 
death  of  Christ,  as  an  ancient  favour  done  to  us. 
This  ordinance  was  instituted  on  the  night  wherein 
our  Master  was  betrayed,  that  night  of  observations, 
as  the  first  passover  night  is  called,  (Exod.  xii.  42. 
margin,)  which  intimates  the  special  reference  this 
ordinance  was  to  have  to  that  which  was  done  that 
night,  and  the  day  following.  In  it  we  are  "  to  know 
Christ  and  him  crucified,"  to  remember  his  sufferings, 
and,  in  a  special  manner,  to  remember  his  bonds. 
All  the  saints  and  all  the  churches  could  not  see 
Christ  upon  the  cross ;  therefore,  in  this  ordinance, 
that  great  transaction  is  set  before  us,  upon  which  the 
judgment  of  this  world  turned :  "  Now  is  the  judg- 
ment of  this  world."  Here  we  remember  the  dying 
of  the  Lord  Jesus :  that  is, 

(1.)  We  endeavour  to  preserve  the  memory  of  it 
in  the  church,  and  to  transmit  it  pure  and  entire 
through  our  age,  to  the  children  Avhich  shall  be  born, 
that  the  remembrance  of  it  may  be  ever  fresh,  and 
may  not  die  in  our  hand.  That  good  thing  which 
was  committed  to  us  as  a  trust,  we  must  thus  care- 
fully keep,  and  faithfully  deliver  down,  to  the  next 
generation;  evidencing,  that  we  firmly  believe,  and 
frequently  think  of  Christ's  dying  for  us,  and  de- 
siring that  those  who  should  come  after  us  may  do 
so  too. 


46  communicant's  companion. 

(2.)  We  endeavour  to  revive  and  incite  the  re- 
membrance of  it  in  our  own  hearts. — This  ordinance 
was  intended  "  to  stir  up  our  pure  minds,"  (our  im- 
pure minds  we  have  too  much  reason  to  call  them,) 
by  way  of  remembrance,  that,  giving  such  an  earnest 
heed  to  the  things  tliat  belong  to  the  great  salvation, 
as  the  solemnity  of  this  ordinance  calls  for,  we  may 
not  at  any  time  let  them  slip ;  or  if  we  do,  we  may, 
in  the  use  thereof,  speedily  recover  them.  The  insti- 
tuted images  of  Christ  crucified,  are,  in  this  ordinance, 
very  strong  and  lively,  and  proper  to  make  deep  im- 
pressions of  his  grace  and  love,  upon  the  minds  that 
are  prepared  to  receive  them,  and  such  as  cannot  be 
worn  out. 

We  see,  then,  what  we  have  to  do  in  our  attend- 
ance upon  this  ordinance;  we  must  remember  the 
sufferings  of  Christ  there,  else  we  do  nothing. 

1st.  This  supposes  some  acquaintance  with  Christ 
crucified ;  for  we  cannot  be  said  to  remember  that 
which  we  never  knew. — The  ignorant,  therefore,  to 
whom  the  great  things  of  the  gospel  are  as  a  strange 
thing,  with  which  they  are  not  concerned  to  acquaint 
themselves,  cannot  answer  the  intention  of  this  ordi- 
nance ;  but  they  offer  the  blind  in  sacrifice,  not  dis- 
cerning the  Lord's  body,  and  the  breaking  of  it.  It 
concerns  us,  therefore,  to  cry  after  this  knowledge, 
and  to  labour  after  a  clearer  insight  into  the  mystery 
of  our  redemption  by  the  death  of  Christ ;  for,  if  we 
be  ignorant  of  this,  and  rest  in  false  and  confused  no- 
tions of  it,  we  are  unworthy  to  wear  the  Christian 
name,  and  to  live  in  a  Christian  nation. 

2d.  It  implies  a  serious  thought  and  contemplation 
of  the  sufferings  of  Christ,  such  as  is  fed  and  supplied 
with  matter  to  work  upon,  not  from  a  strong  fancy, 
but  from  a  strong  faith.  Natural  passions  may  be 
raised  by  the  power  of  imagmation,  representing  the 
story  of  Clirist's  suffering  as  very  doleful  and  tragical ; 
but  pious  and  devout  affections  are  best  kindled  by 
the  consideration  of  Christ's  dying  as  a  propitiation 
for  our  sins,  and  the  Saviour  of  our  souls;  and  this  is 
the  object  of  faith,  not  of  fancy.     We  must  here  look 


communicant's  companion.  47 

unto  Jesus  as  he  is  lifted  up  in  the  gospel,  take  him 
as  the  word  makes  him,  and  so  behold  him. 

3d.  The  contemplation  of  the  sufferings  of  Christ 
must  make  such  an  impression  upon  the  soul,  as  to 
work  it  into  a  fellowship  with,  and  conformity,  to 
Christ  in  his  sufferings.  This  was  the  knowledge  and 
remembrance  of  Christ,  of  which  blessed  Paul  was 
ambitious  to  "  know  Christ  and  the  fellowship  of  his 
sufferings,"  and  we  all,  by  our  baptism,  are  in  pro- 
fession "planted  together  in  the  likeness  of  his  death." 
Then  we  do  this  in  remembrance  of  Christ  effectually, 
when  we  experience  the  death  of  Christ  killing  sin 
in  us,  mortifying  the  flesh,  weaning  us  from  this  pre- 
sent Ufe,  weakening  vicious  habits  and  dispositions  in 
us,  and  the  power  of  Christ's  cross,  both  as  a  moral 
argument,  and  as  the  spring  of  special  grace,  "  cru- 
cifying us  to  the  world,  and  the  world  to  us,"  when, 
in  "touching  the  hem  of  his  garment,"  we  find,  like 
that  good  woman,  virtue  comes  out  of  him  to  heal 
our  souls,  then  we  rightly  remember  Christ  crucified. 

II.  It  is  a  confessing  ordinance. — If  the  heart  be- 
lieve unto  righteousness,  hereby  confession  is  made 
unto  salvation.  The  Lord's  Supper  is  one  of  the 
peculiarities  of  our  holy  rehgion,  by  the  observance 
of  which,  the  professors  of  it  are  distinguished  from 
all  others.  Circumcision,  which  was  the  initiating 
ordinance  among  the  Jews,  by  leaving  its  mark  in 
the  flesh,  was  a  lasting  badge  of  distinction;  baptism, 
which  succeeds  it,  leaves  no  such  indelible  character 
on  the  body :  but  the  Lord's  Supper  is  a  solemnity 
by  which  we  constantly  avow  the  Christian  name, 
and  declare  ourselves  not  ashamed  of  the  banner  of 
the  cross  under  which  we  were  enlisted,  but  resolve 
to  continue  Christ's  faithful  servants  and  soldiers  to 
the  end  of  om*  lives,  according  to  our  baptismal  vow. 

In  the  ordinance  of  the  Lord's  Supper  we  are  said 
to  show  forth  the  Lord's  death,  1  Cor.  xi,  26,  that  is, 

1.  We  hereby  profess  our  value  and  esteem  for 
Christ  crucified;  ye  show  it  forth  with  commendation 
and  praise :  so  the  word  sometimes  signifies.  The 
cross  of  Christ  was  to  the  Jews  a  stumbling-block, 


48  communicant's  C03IPANI0N. 

because  they  expected  a  Messiah  in  temporal  pomp 
and  power.  It  Avas  to  tlie  Greeks  foolishness,  because 
the  doctrine  of  man's  justification  and  salvation  by- 
it,  was  not  agreeable  to  their  philosophy.  The  wis- 
dom of  this  world,  and  the  princes  of  it,  judged  it 
absurd  to  expect  salvation  by  one  that  died  a  captive ; 
and  honour  by  one  that  died  in  disgrace;  and  turned 
it  to  the  reproach  of  Christians,  that  they  were  the 
disciples  and  followers  of  one  tiiat  was  hanged  on  a 
tree  at  Jerusalem.  They  who  put  him  to  such  an 
ignominious  death,  and  loaded  him  with  all  the  shame 
they  could  put  upon  him,  hoped  thereby  to  make  every 
one  shy  of  owning  him,  or  expressing  any  respect 
for  him;  but  the  wisdom  of  God  so  ordered  it,  that 
the  cross  of  Christ  is  that  which  above  any  thing  else 
Christians  have  cause  to  glory  in.  Such  are  the  fruits, 
the  purchases,  the  victories,  the  triumphs  of  the  cross, 
that  we  have  reason  to  call  it  our  crown  of  glory, 
and  diadem  of  beauty.  The  politicians  thought  it 
had  been  the  interest  of  Christ's  followers  to  have 
concealed  their  Lord's  death,  and  that  they  should 
have  endeavoured  to  bury  it  in  forgetfulness;  but  in- 
stead of  that,  they  are  appointed  to  show  forth  the 
Lord's  death,  and  to  keep  it  in  everlasting  remem- 
brance before  angels  and  men. 

This,  then,  we  mean,  when  we  receive  the  Lord's 
Supper;  we  thereby  solemnly  declare  that  we  do  not 
reckon  the  cross  of  Christ  any  reproach  to  Christian- 
ity: and  that  we  were  so  far  from  being  ashamed  of 
it,  that,  whatever  constructions  an  unthinking,  unbe- 
Ueving  world  may  put  upon  it,  to  us  it  is  the  wisdom 
of  God  and  the  power  of  God;  it  is  all  our  salvation, 
and  all  our  desire.  We  think  never  the  worse  of 
Christ's  holy  religion  for  the  ignominious  death  of  its 
great  Author;  for  we  see  God  glorified  in  it,  man 
saved  by  it;  then  is  the  reproach  of  it  rolled  away 
for  ever. 

2.  We  hereby  profess  our  dependence  upon,  and 
confidence  in  Christ  crucified.  As  we  are  not 
ashamed  to  own  him,  so  we  are  not  afraid  to  ven- 
ture our  souls,  and  their  eternal  salvation  with  him, 


communicant's  companion.  49 

believing  him  "  able  to  save  to  the  uttermost  all  that 
come  to  God  by  him;"  and  as  willing  as  he  is  able, 
and  making  confession  of  that  faith.  By  this  solemn 
rite  we  deliberately,  and  of  choice  put  ourselves  un- 
der the  protection  of  his  righteousness,  the  influence 
of  his  grace,  and  the  conduct  and  operation  of  his 
Holy  Spirit.  The  concerns  that  lie  between  us  and 
God,  are  of  vast  consequence,  our  eternal  weal  or 
woe  depends  upon  the  right  management  of  them ; 
now  we  hereby  solemnly  declare,  that  having  laid 
them  near  our  own  hearts  in  a  serious  care  about 
them,  we  choose  to  lodge  them  in  the  Redeemer's 
hands,  by  a  judicious  faith  in  him,  for  which  we  can 
give  a  good  reason.  God  having  declared  himself 
well  pleased  in  him,  we  hereby  declare  ourselves  well 
pleased  in  him  too;  God  having  committed  all  judg- 
ment to  the  Son,  we  hereby  commit  all  our  judgment 
to  him  likewise,  as  the  sole  Referee  of  the  great  cause, 
and  the  sole  Trustee  of  the  great  concern,  "  knowing 
whom  we  have  believed,  even  one  who  is  able  and 
faithful  to  keep  what  we  have  committed  to  him 
against  that  day,"  that  great  day  when  it  will  be 
called  for. 

This  then,  we  mean,  when  we  receive  the  Lord's 
Supper;  we  confess  that  Jesus  Christ  is  Lord,  and 
we  own  ourselves  to  be  his  subjects,  and  put  our- 
selves under  his  government;  we  confess  that  he  is 
a  skilful  physician,  and  own  ourselves  to  be  his  pa- 
tients, resolving  to  observe  his  prescriptions ;  we  con- 
fess that  he  is  a  faithful  advocate,  and  own  ourselves 
to  be  his  clients,  resolving  to  be  advised  by  him  in 
every  thing.  In  a  word,  in  this  ordinance  we  pro- 
fess that  we  are  not  ashamed  of  the  gospel  of  Christ, 
nor  of  the  cross  of  Christ,  in  which  his  gospel  is  all 
summed  up,  knowing  it  to  be  "  the  power  of  God 
unto  salvation  to  all  them  that  believe,"  and  having 
found  it  so  to  ourselves. 

III.  It  is  a  communicating  ordinance :  here  are  not 

only  gospel  truths  represented  to  us,  and  confessed 

by  us ;  but  gospel  benefits  offered  to  us,  and  accepted 

by  us;  for  it  is  not  only  a  faithful  saying,  but  well 

5 


so  communicant's  companion. 

worthy  of  all  acceptation,  that  Christ  Jesus  died  to 
save  sinners.  This  is  the  explication  which  the  apos- 
tle gives  of  this  ordinance :  "  The  cup  of  blessing 
which  we  bless,"  that  is,  which  we  pray  to  God  to 
bless,  which  we  bless  God  with  and  for,  and  in  whicli 
we  hope  and  expect  that  God  will  bless  us,  it  "  is  the 
communion  (or  the  communication)  of  the  blood  of 
Christ ;  the  bread  which  we  break,  is  the  communion 
(or  communication)  of  the  body  of  Christ,"  which 
was  not  only  broken  for  us  upon  the  cross,  when  it 
was  made  an  offering  for  sin,  but  is  broken  to  us, 
as  the  children's  bread  is  broken  to  the  children  in 
the  everlasting  gospel,  wherein  it  is  made  the  food 
of  souls. 

By  the  body  and  blood  of  Christ,  of  which  this 
ordinance  is  the  communion,  we  are  to  understand 
all  those  precious  benefits  and  privileges,  which  were 
purchased  for  us  by  the  death  of  Christ,  and  are 
assured  to  us  upon  gospel  terms,  in  the  everlasting 
covenant. 

When  the  sun  is  said  to  be  with  us,  and  we  say 
Ave  have  the  sun,  as  in  the  day,  or  as  in  the  summer, 
it  is  not  the  body  and  bulk  of  the  sun  that  we  have, 
but  his  rays  and  beams  are  darted  down  upon  us, 
and  by  them  we  receive  the  light,  warmth,  and  in- 
fluence of  the  sun,  and  thus  the  sun  is  communicated 
to  us,  according  to  the  laws  of  creation :  so  in  this 
ordinance  we  are  partakers  of  Christ,  not  of  his  real 
body  and  blood,  (it  is  senseless  and  absurd,  unchris- 
tian and  inhuman  to  imagine  so,)  but  of  his  merits 
and  righteousness  for  our  justification,  his  Spirit  and 
grace  for  our  sanctification.  We  must  not  dream  of 
ascending  up  into  heaven,  or  of  going  down  to  the 
depth,  to  fetch  Christ  into  this  ordinance,  that  we 
may  partake  of  him;  no,  the  word  is  nigh  thee,  and 
Christ  in  the  word. 

Unworthy  receivers,  that  is,  those  who  resolve  to 
continue  in  sin,  because  grace  has  abounded,  partake 
of  the  guilt  of  Christ's  body  and  blood,  and  have 
communion  with  those  that  crucified  him;  for,  as 
much  as  in  them  lies,  they  crucify  him  afresh.    What 


communicant's  companion.  51 

they  do,  speaks  such  ill  thoughts  of  Christ,  that  we 
may  conclude,  that  if  they  had  been  at  Jerusalem 
when  he  was  put  to  death,  they  would  have  joined 
with  those  that  cried,  "  Crucify  him,  crucify  him." 

But  humble  and  penitent  believers  partake  of  the 
blessed  fruits  of  Christ's  death ;  "  his  body  and  blood" 
are  their  food,  their  medicine,  their  cordial,  their  life, 
their  all.  All  the  riches  of  the  gospel  are  virtually 
in  them. 

1.  Christ  and  all  his  benefits  are  here  communica- 
ted to  us ;  here  is  not  only  bread  and  wine  set  before 
us,  to  be  looked  at,  but  given  to  us  to  be  eaten  and 
drunk ;  not  only  Christ  made  known  to  us,  that  we 
may  contemplate  the  mysteries  of  redemption,  but 
Christ  made  over  to  us,  that  we  may  participate  of 
the  benefits  of  redemption.  God,  in  this  ordinance, 
not  only  assures  us  of  the  truth  of  the  promise,  but, 
according  to  our  present  case  and  capacity,  conveys 
to  us,  by  his  Spirit,  the  good  things  promised.  Receive 
Christ  Jesus  the  Lord,  Christ  and  pardon,  Christ  and 
peace,  Christ  and  grace,  Christ  and  heaven ;  it  is  all 
your  own,  if  you  come  up  to  the  terms  on  which  it 
is  offered  in  the  gospel. 

Fountains  of  life  are  here  broken  up,  wells  of  sal- 
vation are  here  opened,  the  stone  rolled  away  from 
the  well's  mouth,  and  you  are  called  upon  to  come 
and  draw  water  with  joy.  The  well  is  deep,  but  this 
ordinance  is  a  bucket  by  which  it  is  easy  to  draw :  let 
us  not  forsake  these  living  streams  for  stagnant  water. 
These  are  wisdom's  gates,  where  we  are  appointed 
to  wait  for  wisdom's  gifts ;  and  we  shall  not  wait  in 
vain. 

2.  Christ  and  all  his  benefits  are  here  to  be  received 
by  us.  If  we  do  indeed  answer  the  intention  of  the 
ordinance,  in  receiving  the  bread  and  wine,  we  accept 
the  offer  that  is  made  us :  "  Lord,  I  take  thee  at  thy 
word;  be  it  unto  thy  servant  according  to  it."  We 
hereby  interest  ourselves  in  Christ's  mediation  be- 
tween God  and  man,  and  take  the  benefit  of  it  accord- 
ing to  the  tenor  of  the  everlasting  gospel.  Christ,  in 
this  ordinance,  is  graciously  condescending  to  show 


52  communicant's  companion. 

us  the  print  of  the  nails,  and  the  mark  of  the  spear, 
to  show  lis  his  pierced  hands,  his  pierced  side,  those 
tokens  of  his  love  and  power  as  a  Redeemer;  we,  hy 
partakini^  of  it,  comply  with  his  intentions,  we  con- 
sent to  him,  and  close  with  him,  saying,  as  Thomas 
did,  "  My  Lord,  and  my  God!"  None  but  Christ, 
none  but  Christ. 

We  do  here  likewise  set  ourselves  to  participate 
of  that  spiritual  strength  and  comfort,  which,  through 
grace,  flows  into  the  hearts  of  believers,  from  their 
interest  in  Christ  crucified.  The  gospel  of  Christ 
here  solenmly  exhibited,  is  meat  and  drink  to  our 
souls:  it  is  bread  that  strengthens  man's  heart,  and 
is  the  staff  of  life ;  it  is  wine  that  makes  glad  the 
heart,  and  revives  the  spirits.  Our  spiritual  life  is 
supported  and  maintained,  and  the  new  man  enabled 
for  its  work  and  conflicts,  by  the  spiritual  benefits  of 
which  we  here  communicate;  as  the  natural  life,  and 
the  natural  body,  are  by  our  necessary  food.  From 
the  fulness  that  is  in  Christ  crucified,  we  here  derive 
grace  for  grace,  grace  for  gracious  exercises,  as  the 
branches  derive  sap  from  the  root,  and  as  the  lamps 
derive  oil  from  the  olive  trees;  and  so,  like  healthful 
grown  children,  are  nourished  "  up  in  the  words  of 
faith  and  of  good  doctrine,"  till  we  all  come  to  the 
perfect  man,  to  the  measure  of  the  stature  of  the  ful- 
ness of  Christ.  Thus  it  is  our  communion  with,  and 
communicating  of,  Christ's  body  and  blood. 

IV.  It  is  a  covenanting  ordinance. — This  cup,  our 
Saviour  tells  us,  (that  is,  this  ordinance,)  is  the  New 
Testament;  not  only  pertaining  to  the  New  Testa- 
ment, but  containing  it;  it  has  the  whole  New  Tes- 
tament in  it,  and  has  the  sum  and  substance  of  it. 
It  is,  in  general,  an  instrument  by  which  a  right 
passes,  and  is  conveyed;  and  a  title  to  some  good 
thing  given.  The  gospel  revelation  of  God's  grace 
and  will,  is  both  a  testament  and  a  covenant,  and  the 
Lord's  Supper  has  a  reference  to  it  as  both. 

1.  It  is  the  New  Testament. — The  everlasting 
gospel  is  Christ's  last  will,  by  which  he  has  given 
and  bequeathed  a  great  estate  to  his  family  on  earth, 


communicant's  companion.  53 

with  certain  precepts  and  injunctions,  and  under  cer- 
tain provisions  and  limitations.  This  will  is  hecome 
of  force,  by  the  death  of  tne  Testator,  and  is  now 
unalterable ;  it  is  proved  in  the  court  of  heaven,  and 
administration  given  to  the  blessed  Spirit,  who  is  as 
the  executor  of  the  will ;  for  of  him  the  Testator  said, 
"  He  shall  receive  of  mine,  and  show  it  unto  you." 
Christ,  having  purchased  a  great  estate  by  the  merit 
of  his  death,  by  his  testament  left  it  to  all  his  poor 
relations,  that  had  need  enough  of  it,  and  for  whom 
he  bought  it:  so  that  all  those  who  can  prove  them- 
selves akin  to  Christ,  by  their  being  born  from  above, 
their  partaking  of  a  divine  nature,  and  their  doing 
the  will  of  God,  may  claim  the  estate  by  virtue  of 
the  will,  and  shall  be  sure  of  a  present  maintenance, 
and  a  future  inlieritance  out  of  it. 

The  Lord's  Supper  is  the  New  Testament;  it  is 
not  only  a  memorial  of  the  Testator's  death,  but  it 
is  the  seal  of  the  Testament.  A  true  copy  of  it 
attested  by  this  seal  and  pleadable,  is  hereby  given 
into  the  hands  of  every  believer,  that  he  may  have 
strong  consolation.  The  general  record  of  the  New 
Testament,  which  is  common  to  all,  is  hereby  made 
particular. 

The  charge  given  by  the  will  is  hereby  applied 
and  enforced  to  us.  The  Testator  has  charged  us  to 
remember  him,  has  charged  us  to  follow  him  whith- 
ersoever he  goes;  he  has  charged  us  to  love  one  an- 
other, and  the  estate  he  has  left  us  is  so  devised,  as 
not  to  give  any  occasion  to  quarrel,  but  rather  to  be 
a  bond  of  union.  He  has  charged  us  to  espouse  his 
cause,  serve  his  interest,  and  concern  ourselves  in  his 
concerns  in  the  world,  to  seek  the  welfare  of  the  great 
body,  and  all  the  members  of  it.  He  has  likewise 
charged  us  to  expect  and  prepare  for  his  second  com- 
ing: his  word  of  command  is,  "Watch."  Now,  in 
the  Lord's  Supper,  we  are  reminded  of  this  charge, 
and  bound  afresh  faithfully  to  observe  whatsoever 
Christ  has  commanded,  as  the  Rechabites  kept  the 
command  of  their  father. 

The  legacies  left  by  the  will,  are  hereby  particu- 
5* 


54  communicant's  companion. 

larly  consigned  to  us ;  paid  in  part,  and  the  rest  se- 
cured to  be  paid  when  we  come  to  age,  even  at  the 
time  appointed  by  the  Testator,  What  is  left  for  us 
is  not  only  sufficient  to  answer  the  full  intention  of 
the  will,  enough  for  all,  enough  for  each;  but  is  left 
in  good  hands,  in  the  hands  of  the  Spirit  of  truth, 
who  will  not  deal  unfaithfully  with  us;  for,  as  Christ 
tells  us,  "we  know  him."  Nay,  Christ  himself  is 
risen  from  the  dead,  to  be  the  overseer  of  his  own 
will,  and  to  see  it  duly  executed:  so  that  we  are  in 
no  danger  of  losing  our  legacies,  unless  by  our  own 
fault.  These  are  good  securities,  and  upon  which 
Ave  may  with  abundant  satisfaction  rely;  and  yet  our 
Lord  Jesus,  '•'  more  abundantly  to  show  the  heirs  of 
promise  the  immutability  of  his  counsel,  has  confirm- 
ed it  by  an  oath,  (by  a  sacrament,  which  is  his  oath 
to  us,  as  well  as  ours  to  him,)  that  by  all  those  im- 
mutable things,  in  which  it  is  impossible  for  God  to 
lie,  we  might  have  strong  consolation,"  that  have 
ventured  our  all  in  the  New  Testament. 

2.  It  is  the  new  covenant. — Though  God  is  our 
sovereign  Lord,  and  owner,  and  we  are  in  his  hand, 
as  the  clay  in  the  hand  of  the  potter;  yet  he  conde- 
scends to  deal  with  us  about  our  reconciliation  and 
happiness  in  the  way  of  a  covenant,  that  they  which 
are  saved  may  be  the  more  comforted,  and  they 
which  perish  may  be  rendered  the  more  inexcusable. 
The  tenor  of  this  covenant  is,  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved."  Salvation 
is  the  great  promise  of  the  covenant,  believing  in 
Christ  the  great  condition  of  the  covenant;  now,  this 
cup  is  the  covenant,  that  is,  it  is  the  seal  of  the  cove- 
nant. There  seems  to  be  an  allusion  to  that  solem- 
nity, which  we  read  of  where  Moses  read  the  book 
of  the  covenant  in  the  audience  of  the  people,  and 
the  people  declared  their  consent  to  it,  saying,  "  All 
that  the  Lord  hath  said  we  will  do,  and  will  be  obe- 
dient. And  then  Moses  took  the  blood,  and  sprin- 
kled it  upon  the  people,  (part  of  it  having  before  been 
sprinkled  upon  the  altar,)  and  said.  Behold  the  blood 
of  the  covenant,  which  the  Lord  hath  made  with  you 


communicant's  companion.  55 

concerning  all  these  words."  Thus  the  covenant 
being  made  by  sacrifice,  and  the  blood  of  the  sacri- 
fice being  sprinkled  both  upon  the  altar  of  God  and 
upon  the  representatives  of  the  people,  both  parties 
did,  as  it  were,  interchangeably  put  their  hands  and 
seals  to  the  articles  of  agreement.  So  the  blood  of 
Christ  having  satisfied  for  the  breach  of  the  covenant 
of  innocency,  and  purchased  a  new  treaty,  and  being 
the  sacrifice  by  which  the  covenant  is  made,  is  fitly 
called  the  blood  of  the  covenant.  Having  sprinkled 
this  blood  upon  the  altar  in  his  intercession,  when  by 
his  own  blood  he  entered  in  once  into  the  holy  place, 
he  does  in  this  sacrament  sprinkle  it  upon  the  people ; 
as  the  apostle  explains  this  mystery,  Heb.  ix.  A  bar- 
gain is  a  bargain,  though  it  be  not  sealed,  but  the 
sealing  is  the  ratification  and  perfection  of  it.  The 
internal  seal  of  the  covenant,  as  administerd  to  true 
believers,  is  the  spirit  of  promise  "  whereby  we  are 
sealed  to  the  day  of  redemption."  But  the  external 
seals  of  the  covenant,  as  administered  in  the  visible 
church,  are  the  sacraments,  particularly  this  of  the 
Lord's  Supper.  Sealing  ordinances  are  appointed 
to  make  our  covenanting  with  God  the  more  solemn, 
and  consequently  the  more  affecting,  and  the  impres- 
sions of  it  the  more  abiding.  The  covenant  of  grace 
is  a  "  covenant  never  to  be  forgotten."  This  ordi- 
nance, therefore,  was  instituted  to  assure  us,  that  God 
will  never  forget  it,  and  to  assist  us,  that  we  may 
never  forget  it.  It  is  the  seal  of  the  new  covenant; 
that  is, 

1.  God  does  in,  and  by  this  ordinance,  seal  to  us, 
to  be  to  us  a  God.  This  article  of  the  covenant  is 
inclusive  of  all  the  rest;  in  giving  himself  to  us  to 
be  ours,  he  gives  us  all  things,  for  he  is  God  all  suffi- 
cient. This  is  the  grant,  the  royal  grant  which  the 
eternal  God  here  seals,  and  delivers  to  true  believers, 
as  his  act  and  deed.  He  gives  himself  to  them,  and 
empowers  them  to  call  him  theirs.  What  God  is  in 
himself,  he  will  be  to  them  for  their  good.  His  wis- 
dom theirs,  to  counsel  and  direct  them;  his  power 
theirs,  to  protect  and  support  them;  his  justice  theirs, 


56  communicant's  companion. 

to  justify  them;  his  hoUness  theirs,  to  sanctify  them; 
his  goodness  theirs,  to  love  and  supply  them;  his 
truth  is  the  inviolable  security  of  the  promise,  and 
his  eternity  the  perpetuity  of  their  happiness.  He 
will  be  to  them  a  Father,  and  they  shall  be  his  sons 
and  daughters,  dignified  by  the  privileges  of  adop- 
tion, and  distinguished  by  the  spirit  of  adoption. 
Their  Maker  is  their  husband,  and  he  hath  said,  that 
"he  is  married  to  them,  and  rejoiceth  in  them  as  the 
bridegroom  in  his  bride."  The  Lord  is  their  shep- 
herd, and  the  sheep  of  his  pasture  shall  not  want. 
He  is  the  portion  of  their  inheritance  in  the  other 
world,  as  well  as  of  their  cup  in  this;  he  has  pre- 
pared for  them  a  city,  and  thereby  "  is  not  ashamed 
to  be  called  their  God." 

2.  We  do  in  and  by  this  ordinance,  seal  to  him  to  be 
to  him  a  people.  We  accept  the  relation  by  our 
vohmtary  choice  and  consent,  and  bind  our  souls  with 
a  bond,  that  we  will  approve  ourselves  to  him  in 
the  relation.  We  hereby  resign,  surrender,  and  give 
up  our  whole  selves,  body,  soul,  and  spirit,  to  God, 
the  Father,  Son,  and  Holy  Ghost,  covenanting  and 
promising,  that  we  will,  by  his  strength,  serve  him 
faithfully,  and  walk  closely  with  him  in  all  maiuier 
of  gospel  obedience  all  our  days.  Claiming  the  bless- 
ings of  the  covenant,  we  put  ourselves  under  the 
bonds  of  the  covenant.  0  Lord,  truly  I  am  thy  ser- 
vant, I  am  thy  servant :  wholly,  and  only,  and  for 
ever  thine.     And  this  is  the  meanmg  of  this  service. 


communicant's  companion.  57 

CHAPTER  III. 

AN    INVITATION   TO    THIS    ORDINANCE. 

All  things  are  ready,  (opened  in  many  particulars,)  therefore  come. 
I.  Those  that  are  unmeet  for  tliis  ordinance,  must  qualify  them- 
selves  and  come ;  a  serious  address  to  such  in  three  things.  II. 
Those  that  are  in  some  measure  meet  for  it,  must  enter  them- 
selves. Young  people  reasoned  with  in  four  questions  ;  those  who 
are  cold  and  indifferent,  put  upon  considering  two  things ;  those 
that  are  timorous  counselled  and  encouraged  in  two  things.  III. 
Those  that  have  given  up  tliemselves  to  God  in  this  ordinance 
must  be  constant ;  this  largely  urged. 

Plentiful  and  suitable  provision  is  made  in  this 
ordinance  out  of  the  treasures  of  the  Redeemer's 
grace ;  and  ministers,  as  servants,  are  sent  to  bid  to 
the  feast,  to  invite  those  that  the  master  of  the  feast 
has  designed  for  his  guests,  and  to  hasten  those  that 
are  invited  to  this  banquet  of  whie.  Wisdom  hath 
sent  forth  her  maidens  on  this  errand,  and  they  have 
words  put  in  their  mouths — "  Come,  for  all  things 
are  now  ready."     This  is  our  message. 

I.  We  are  to  tell  you  that  all  things  are  ready, 
now  ready;  he  that  hath  an  ear,  let  him  hear  this: 
All  things  are  now  ready  in  the  gospel-feast,  that  are 
proper  for,  or  will  contribute  to,  the  full  satisfaction 
of  an  immortal  soul,  that  knows  its  own  nature  and 
interest,  and  desires  to  be  truly  and  eternally  happy 
in  the  love  and  favour  of  its  Creator. 

All  things  are  ready;  all  things  requisite  to  a  noble 
feast.     Let  us  a  little  improve  the  metaphor. 

1.  There  is  a  house  ready  for  the  entertainment  of 
the  guests,  the  gospel  church,  wisdom's  house,  which 
she  hath  built  upon  seven  pillars.  God  hath  set  up 
his  tabernacle  among  men,  and  the  place  of  his  tent 
is  enlarged,  and  made  capacious  enough;  so  that 
though  the  table  has  been  replenished  with  guests, 
yet  still  there  is  room. 

2.  There  is  a  table  ready  spread  in  the  word  and 
ordinances,  like  the  table  in  the  temple  on  which  the 


58  communicant's  companion. 

show-bread  was  placed,  a  loaf  for  every  tribe.  The 
Scripture  is  written,  the  canon  of  it  completed,  and 
in  it  a  full  declaration  made  of  God's  good-will  to- 
wards men. 

3.  There  is  a  laver  ready  for  us  to  wash  in.  As  at 
the  marriage-feast  at  Cana,  there  were  six  water-pots 
set  for  purification.  Lest  sense  of  pollutions  con- 
tracted should  deter  us  from  the  participation  of  these 
comforts,  behold  there  is  "  a  fountain  opened,"  come 
and  wash  in  it,  that,  being  purged  from  an  evil  con- 
science by  the  blood  of  Jesus,  you  may,  with  humble 
confidence,  compass  God's  altar. 

4.  There  are  servants  ready  to  attend  you,  and 
those  are  the  ministers,  whose  work  it  is  to  direct  you 
to  the  table,  and  "  to  give  every  one  their  portion  of 
meat  in  due  season,  rightly  dividing  the  word  of 
truth."  They  are  not  masters  of  the  feast,  but  only 
stewards,  and  "your  servants  for  Christ's  sake." 

5.  There  is  much  company  already  come;  many 
have  accepted  the  invitation,  and  have  found  a  hearty 
welcome:  why  then  should  your  place  be  empty? 
Let  the  communion  of  saints  invite  you  into  com- 
munion with  Christ. 

6.  A  blessing  is  ready  to  be  craved.  He  is  ready  to 
bless  the  sacrifice.  The  great  High  Priest  of  our  pro- 
fession, ever  living  to  intercede  for  us,  and  attending 
continually  to  this  very  thing,  is  ready  to  command  a 
blessing  upon  our  spiritual  food. 

7.  The  Master  of  the  feast  is  ready  to  bid  you 
welcome ;  as  ready  as  the  father  of  the  prodigal  was 
to  receive  his  repenting,  returning  son,  whom  he  saw 
when  "  he  was  yet  a  great  way  off."  God's  ear  is 
open  to  hear,  and  his  hand  open  to  give. 

8.  The  provision  is  ready  for  your  entertainment. 
1.  All  things  are  ready:  (1.)  For  our  justification. 

— divine  justice  is  satisfied,  an  everlasting  righteous- 
ness is  brought  in,  an  act  of  indemnity  has  passed  the 
royal  assent,  and  a  throne  of  grace  is  erected,  at  which 
all  that  can  make  it  appear  that  they  are  interested 
in  the  general  act,  may  sue  out  their  particular  char- 
ter of  pardon.     There  is  a  plea  ready,  an  advocate 


communicant's  companion.  59 

ready:  "Behold,  he  is  near  that  justifieth  us."  (2.) 
For  our  sanctification — there  is  a  fuhiess  of  grace  in 
Christ,  from  which  we  may  all  receive ;  the  word  of 
grace  is  ready  as  the  means,  the  Spirit  of  grace  is 
ready  as  the  author;  every  thing  ready  for  the  mor- 
tification of  sin,  the  confirming  of  faith,  and  our  fur- 
therance in  hoUness.  (3.)  For  our  consolation — a 
well  of  living  water  is  ready,  if  we  can  but  see  it ; 
peace  is  left  us  for  a  legacy,  which  we  may  claim  if 
we  will ;  promises  are  given  us  for  our  support,  of 
which,  if  we  have  not  the  benefit,  it  is  our  own  fault. 
There  is  something  in  the  new  covenant  to  obviate 
every  grief,  every  challenge,  every  fear,  if  we  will 
use  it.  (4.)  For  our  salvation  ready  to  be  revealed — 
angels  upon  the  wing  are  ready  to  convey  us;  Jesus, 
standing  at  the  Father's  right  hand,  is  ready  to  re- 
ceive us ;  the  many  mansions  are  ready  prepared  for 
us:  "All  things  are  ready." 

2.  All  things  are  now  ready,  just  now,  for  "  Be- 
hold, now  is  the  accepted  time." 

1.  All  things  are  now  readier  than  they  were  under 
the  law.  Grace  then  lay  more  hid  than  it  does  now, 
when  life  and  immortality  are  brought  to  so  clear  a 
light  by  the  gospel.  Christ  in  a  sacrament  is  much 
readier  than  Christ  in  a  sacrifice. 

2.  All  things  are  now  readier  than  they  will  be 
shortly,  if  we  trifle  away  the  present  season.  Noav 
the  door  of  mercy  stands  open,  and  we  are  invited  to 
come  and  enter ;  but  it  will  shortly  be  shut.  Now  the 
golden  sceptre  is  held  out,  and  we  are  called  to  come 
and  touch  the  top  of  it;  but  it  will  be  otherwise  when 
the  days  of  our  probation  are  numbered  and  finished, 
and  he  that  now  saith,  "  Come  for  a  blessing,"  will 
say,  "  Depart  with  a  curse." 

II.  We  must  call  you  to  come :  this  is  now  the  call, 
Come,  come ;  "  the  Spirit  saith.  Come,  and  the  bride 
saith,  Come."  Come  to  Christ  in  the  first  place,  and 
then  come  to  this  ordinance.  All  things  are  ready, 
be  not  you  unready. 

This  exhortation  must  be  directed  to  three  sorts 
of  persons :  1.  Those  who  are  utterly  unmeet  for  this 


60  communicant's  companion. 

ordinance,  must  be  exhorted  to  qualify  themselves, 
and  then  come.  2.  Those  who,  through  grace,  are 
in  some  measure  meet  for  this  ordinance,  must  be  ex- 
horted speedily  to  enter  themselves.  3.  Those  who 
have  entered  themselves,  must  be  exhorted  to  be 
constant  in  their  attendance  upon  it. 

1.  I  must  apply  myself  to  those  that,  by  their  ig- 
norance, profaneness,  irreligion,  or  reigning  worldli- 
ness,  put  a  bar  in  their  own  way,  and  may  not  be 
admitted  to  this  ordinance.  If  these  lines  should  fall 
under  the  eye  of  any  such,  let  them  know  I  have  a 
message  to  them  from  God,  and  I  must  deliver  it, 
whether  they  will  hear,  or  whether  they  will  forbear. 

Dost  thou  live  a  carnal  wicked  life,  in  the  service 
of  sm  and  Satan,  without  fear,  and  without  God  in 
the  world .''  Light  is  come  into  the  world,  and  dost 
thou  love  darkness  rather,  not  knowing  nor  desiring 
to  know  the  way  of  the  Lord,  and  the  judgment  of 
thy  God  ?  Art  thou  a  drunkard,  a  swearer,  a  Sab- 
bath-breaker? Art  thou  an  adulterer,  fornicator,  or 
unclean  person?  Art  thou  a  liar,  a  deceiver,  a  railer, 
or  a  contentious  person?  Art  thou  a  mere  drudge 
to  the  world,  or  a  slave  to  any  base  lust?  Doth  thy 
own  conscience  tell  thee  thou  art  the  man,  or  would 
it  not  tell  thee  so,  if  thou  wouldst  suffer  it  to  deal 
faithfully  with  thee? 

(L)  Know  then,  that  thou  hast  no  part  nor  lot  in 
this  matter;  whilst  thou  continuest  thus, thou  art  not 
an  invited  guest  to  this  feast ;  the  servants  dare  not 
bid  thee  welcome,  for  they  know  the  Master  will  not, 
but  will  ask  thee,  "  Friend,  how  earnest  thou  in 
hither?  What  hast  thou  to  do  to  take  God's  cove- 
nant and  the  seal  of  it  into  thy  mouth,  seeing  thou 
hatest  instruction?"  Read  that  scripture,  and  hear 
God  speaking  to  thee  in  it:  "  It  is  not  meet  to  take 
the  children's  bread,  and  cast  it  to  dogs."  Thou  art 
forbidden  to  touch  these  sacred  things  with  thine  un- 
hallowed hands:  for  "  what  communion  hath  Christ 
with  Belial  ?"  If  thou  thrust  thyself  upon  this  ordi- 
nance, whilst  thou  continuest  under  such  a  character, 
instead  of  doing  honour  to  the  Lord  Jesus,  thou 


communicant's  companion.  61, 

puttest  a  daring  affront  upon  him,  as  if  he  were  aho- 
gether  such  a  one  as  thyself;  instead  of  deriving  any 
true  comfort  to  tiny  own  soul,  thou  dost  but  aggra- 
vate thy  guilt  and  condemnation ;  thy  heart  will  be 
more  hardened,  thy  conscience  more  seared,  Satan's 
strong  holds  more  fortified,  and  thou  eatest  and  drink- 
est  judgment  to  thyself,  not  discerning  the  Lord's 
body;  rior  puttest  a  difference  between  this  bread  and 
other  bread ;  but  trampling  under  foot  the  blood  of 
the  covenant,  as  a  profane  and  common  thing. 

(2.)  Know  also,  that  thy  condition  is  very  miser- 
able whilst  thou  debarrest  thyself  from  this  ordinance, 
and  art,  as  polluted,  put  from  this  priesthood.  How 
light  soever  thou  mayest  make  of  it,  this  is  not  a 
small  portion  of  thy  miseries,  that  thou  shuttest  thy- 
self out  of  covenant  and  communion  with  the  God 
that  made  thee ;  and,  in  effect,  disclaimest  any  inter- 
est in  the  Christ  that  bought  thee,  as  if  thou  hadst 
taken  the  devils'  words  out  of  their  mouths,  "  What 
have  we  to  do  with  thee,  Jesus,  thou  Son  of  God?'* 
And  if  thou  persist  in  it,  so  shall  thy  doom  be;  thou 
thyself  hast  decided  it.  If  now  it  be  as  nothing  to 
thee,  to  be  separated  from  the  sheep  of  Christ,  and 
excluded  from  their  green  pastures,  yet  it  will  be 
something  shortly,  when  thou  shalt  accordingly  have 
thy  place  among  the  goats,  and  thy  lot  with  them  for 
ever.  Thou  thinkest  it  no  loss  now  to  want  the  cup 
of  blessing,  because  thou  preferrest  the  cup  of  drunk- 
enness before  it;  but  what  dost  thou  think  of  the 
cup  of  trembling,  that  will  ere  long  be  put  into  thy 
hand  if  thou  repent  not?  Thou  hast  no  desire  to 
the  wine  of  the  love  of  God,  but  rather  choosest  the 
puddle  water  of  sensual  pleasures;  but  canst  thou 
"drink  of  the  wine  of  the  wrath  of  God,"  which 
shall  be  poured  out  without  mixture  in  the  presence 
of  the  Lamb  ?  Thou  thinkest  thyself  easy  and  happy, 
that  thou  art  not  under  the  bonds  and  checks  of  this 
ordinance;  but  dost  thou  not  see  thyself  extremely 
miserable,  whilst  thou  hast  no  right  to  the  blessings 
and  comforts  of  this  ordinance?  If  there  were  not 
another  life  after  this,  thou  mightest  have  some  colour 
6 


62  communicant's  companion. 

for  blessinj?  thyself  thus  in  thine  own  wicked  way; 
(and  yet,  if  so,  I  should  see  no  cause  to  envy  thee;) 
but,  wretched  soul,  "  what  wilt  thou  do  in  the  day 
of  visitation?"  Tiiou  that  joincst  thyself  with  the 
sinners  in  Zion,  and  chooscst  them  for  thy  people, 
"  Canst  thou  dwell  with  devouring  fire  ?  Canst  thou 
inhabit  everlasting  burnings?"  May  God  by  his 
grace  open  thine  eyes,  and  give  thee  to  see  thy 
misery  and  danger  before  it  be  too  late ! 

(3.)  Yet  know,  that  though  thy  condition  is  very 
sad,  it  is  not  desperate.  Thou  hast  space  yet  given 
thee  to  repent,  and  grace  offered  thee.  0  refuse  not 
that  grace,  slip  not  that  opportunity!  Leave  thy 
sins,  and  turn  unto  God  in  Christ;  cast  away  from 
thee  all  thy  transgressions,  make  thee  a  new  heart, 
begin  a  new  life,  forsake  the  foolish,  and  live  to  some 
purpose,  and  go  in  the  way  of  understanding:  and 
then  in  wisdom's  name,  I  am  to  tell  thee,  that  not- 
withstanding all  thy  former  follies,  thou  art  welcome 
to  her  house,  welcome  to  her  table,  freely  welcome 
to  "  eat  of  her  bread,  and  to  drink  of  the  wine  which 
she  hath  mingled."  "  Now  at  least,  now  at  last,  in 
this  thy  day,  know  the  things  that  belong  to  thy 
peace ;"  be  wise  for  thyself,  be  wise  for  thine  own 
soul,  and  cheat  not  thyself  into  thine  own  ruin. 

Poor  sinner!  I  pity  thee,  I  would  gladly  help  thee; 
the  Lord  pity  thee  and  help  thee !  He  will,  if  thou 
wilt  pity  thyself,  and  help  thyself  Wilt  thou  be 
persuaded  by  one  that  wishes  thee  well,  to  exchange 
the  service  of  sin,  which  is  perfect  slavery,  for  the 
service  of  God,  which  is  perfect  liberty?  to  exchange 
the  base  and  sordid  pleasures  of  a  sensual  life,  which 
level  thee  with  the  beasts,  for  the  pure  and  refined 
pleasures  of  a  spiritual  and  divine  life,  which  Avill 
raise  thee  to  a  communion  with  the  holy  angels? 
I  am  confident  thou  wilt  quickly  find  it  a  blessed 
change.  "  Awake,  shake  thyself  from  the  dust, 
loose  thyself  from  the  bands  of  thy  neck."  Give 
up  thyself  in  sincerity  to  Jesus  Christ,  and  then  come 
and  feast  with  him:  thou  shalt  then  have  in  this 
ordinance  the  pledges  of  his  favour,  assurances  of 


communicant's  companion.  63 

thy  reconciliation  to  him,  and  acceptance  with  him, 
and  all  shall  be  well,  for  it  shall  end  everlastingly 
well. 

2.  I  must  next  apply  myself  to  those,  who,  having 
a  competent  knowledge  in  the  things  of  God,  and 
making  a  justifiable  profession  of  Christ's  holy  reli- 
gion, cannot  be  denied  admission  to  this  ordinance, 
and  yet  deny  themselves  the  benefit  and  comfort  of 
it.  Such  are  hereby  exhorted,  without  further  delay, 
solemnly  to  give  up  their  names  to  the  Lord  Jesus, 
in  and  by  this  sacrament.  Hear  Hezekiah's  sum- 
mons to  the  passover:  "Yield  yourselves  unto  the 
Lord,  give  the  hand  unto  the  Lord;" — so  the  He- 
brew phrase  is:  join  yourselves  to  him  in  the  bond 
of  the  covenant,  and  then  exchange  the  ratifications ; 
enter  into  the  sanctuary.  First  give  your  own  selves 
unto  the  Lord,  and  then  confirm  the  surrender  by  the 
solemnity  of  this  ordinance. 

Let  me  direct  this  exhortation  to  young  people  that 
were  in  their  infancy  baptized  into  the  Christian  faith, 
and  have  been  well  educated  in  the  knowledge  of 
God  and  of  his  holy  ways,  and  are  now  grown  up  to 
years  of  discretion,  are  capable  of  understanding  what 
they  do,  of  discerning  between  their  right  hand  and 
their  left  in  spiritual  things,  and  of  choosing  and  re- 
fusing for  themselves  accordingly;  and  that  have  had 
some  good  impressions  made  upon  their  souls  by  di- 
vine things,  and  some  good  inclinations  towards  God, 
and  Christ,  and  heaven :  such  are  invited  to  the  table 
of  the  Lord,  and  called  upon  to  come,  for  all  things 
are  now  ready,  and  it  is  not  good  to  delay. 

You  that  are  young,  will  you  now  be  prevailed 
with  to  be  serious,  and  resolved  for  God?  You  now 
begin  to  act  with  reason,  and  to  put  away  childish 
things;  you  are  come  to  be  capable  of  considering, 
and  you  are  thinking  how  you  must  live  in  this 
world.  0  that  I  could  prevail  with  you  to  think  first 
how  you  may  live  for  another  world!  I  am  not 
persuading  you  to  come  rashly  and  carelessly  to  the 
Lord's  table,  as  when  you  were  little  children  you 
went  to  church  for  fashion's  sake,  and  because  your 


64  communicant's  companion. 

parents  took  you  with  them;  but  I  am  persuading 
you  now,  in  the  days  of  your  youth,  from  a  deep 
conviction  of  your  duty  and  interest,  and  a  serious 
concern  about  your  souls  and  eternity,  inteUigentiy, 
deUberately,  and  with  a  fixed  resohition,to  join  your- 
selves unto  the  Lord  in  an  everlasting  covenant,  and 
then  to  come  and  seal  that  covenant  at  his  table. 
You  are  now  come  to  the  turning  time  of  life,  to 
those  years  when  ordinary  people  fix  for  their  whole 
lives;  I  beg  of  you  for  Christ's  sake,  and  for  your 
own  precious  souls'  sake,  that  now  you  will  turn  to 
God,  and  fix  for  him,  and  set  yoiu:  faces  heaven- 
wards. 

Come,  and  let  us  reason  together  a  little,  and  I 
beseech  you  to  reason  with  yourselves: 

1.  Are  you  not  by  baptism  given  up  unto  the  Lord? 
Are  not  the  vows  of  God  already  upon  you?  Is  not 
your  baptism  your  honour?  Is  it  not  your  comfort? 
It  is  so;  but  you  are  unworthy  of  that  honour,  un- 
worthy of  that  comfort,  if,  when  you  arrive  at  a 
capacity  for  it,  you  decline  doing  that  for  yourselves, 
which  was  done  for  you  when  you  were  baptized. 
How  can  you  expect  that  your  parents'  dedication 
of  you  to  God  then,  should  avail  you  any  thing,  if 
you  do  not  now  make  it  your  own  act  and  deed? 
Might  not  your  backwardness  to  confirm  the  cove- 
nant, by  this  solemn  taking  of  it  upon  yourselves,  be 
construed  as  an  implicit  renunciation  of  it,  and  be 
adjudged  a  forfeiture  of  the  benefit  of  it?  I  believe 
you  would  not  for  a  world  disclaim  your  baptism, 
nor  disown  the  obligation  of  it:  you  will  not,  I  am 
confident  you  will  not,  throw  off  your  Christianity, 
nor  join  with  those  that  say,  We  have  no  part  in 
David,  or  inheritance  in  the  Son  of  David.  Come 
then  and  ratify  your  baptism;  either  let  these  articles 
be  cancelled,  or  now,  tliat  you  are  of  age,  come  and 
seal  them  yourselves;  either  be  Christians  complete, 
Christians  by  your  own  consent,  or  not  Christians  at 
all.  The  matter  is  plain ;  the  bonds  of  both  the  sacra- 
ments are  the  same :  you  are  under  the  bonds  of  the 
one,  which  I  know  you  dare  not  renounce;  therefore. 


communicant's  companion.  65 

come  under  the  bonds  of  the  other.     Consider,  take 
advice,  and  speak  your  minds. 

2.  How  can  you  dispose  of  yourselves  better  now 
in  the  days  of  your  youth,  than  to  give  up  yourselves 
to  the  Lord?  These  are  your  choosing  days;  you 
are  now  choosing  other  settlements,  in  callings,  rela- 
tions, and  places  of  abode ;  why  should  you  not  now 
close  this  settlement  in  the  service  of  God,  which 
will  make  all  your  other  settlements  comfortable? 
Choose  you,  therefore,  this  day  whom  you  will  serve 
— God,  or  the  world;  Christ,  or  the  flesh;  and  be  per- 
suaded to  bring  the  matter  to  a  good  issue ;  determine 
the  debate  in  that  happy  resolution  to  which  the 
people  of  Israel  came,  when  they  said,  "  Nay,  but 
we  will  serve  the  Lord."  Why  should  not  he,  who 
is  the  first  and  the  best,  have  the  first  and  best  of 
your  days?  Which  I  am  sure  you  cannot  bestow 
better,  and  which  it  is  both  your  duty  and  interest  to 
bestow  thus. 

3.  What  will  you  get  by  delaying  it?  You  intend 
some  time  or  other  solemnly  to  give  up  yourselves 
mito  the  Lord  in  this  ordinance,  and  you  hope  then 
to  receive  the  benefit  and  comfort  of  it :  but  the  temp- 
ter tells  you,  'Tis  all  good  in  time ;  and  you  dismiss 
your  convictions,  as  Felix  did  Paul,  with  a  promise, 
that  "  at  a  more  convenient  season  you  will  send  for 
them."  You  are  ready  to  say,  as  the  people  did, 
"  The  time  is  not  come,  the  time  that  the  Lord's 
house  should  be  built:"  you  think  you  must  build 
your  own  first;  and  what  comes  of  those  delays? 
Satan,  ere  you  are  aware,  gets  advantage  by  them, 
and  cheats  you  of  all  your  time,  by  cheating  you  of 
the  present  time;  your  hearts  are  in  danger  of  being 
hardened,  the  Spirit  of  grace  may  hereby  be  provoked 
to  withdraw,  and  strive  no  more ;  and  what  will  be- 
come of  you,  if  death  surprise  you  before  your  great 
work  be  done  ? 

4.  What  better  provision  can  you  make  for  a  com- 
fortable hfe  in  this  world,  than  by  doing  this  great 
work  betimes  ?  You  are  setting  out  in  a  world  of 
temptations  more  than  you  think  of  5  and  how  can 


66  communicant's  companion. 

you  better  arm  yourselves  against  them,  than  by 
coming  up  to  that  fixed  resohition  which  will  silence 
the  tempter,  "  Get  thee  behind  me,  Satan?"  When 
Naomi  saw  that  Ruth  was  "  steadfastly  resolved,  she 
left  otr  speaking  to  her."  The  counsel  of  the  un- 
godly will  not  be  so  apt  to  court  you  to  the  way  of 
siimers,  and  the  seat  of  the  scornful,  when  you  have 
avowed  yourselves  set  out  in  the  way  of  God,  and 
seated  already  at  the  table  of  the  Lord.  You  are 
launching  forth  into  a  stormy  sea,  and  this  will  fur- 
nish you  with  ballast;  your  w^ay  lies  through  a  vale 
of  tears,  and  therefore  you  have  need  to  be  well 
stocked  with  comforts:  and  where  can  you  stock 
yourselves  better  than  in  this  ordinance,  \vhich  seals 
all  the  promises  of  the  new  covenant,  and  conveys 
all  the  happiness  included  in  them? 

And  now,  shall  I  gain  this  point  with  young  peo- 
ple ?  Will  they  be  persuaded  betimes  to  resolve  for 
God  and  heaven?  "  Remember  thy  Creator,  remem- 
ber thy  Redeemer  in  the  days  of  thy  youth;"  and 
then  it  is  to  be  hoped  thou  wilt  not  forget  them,  nor 
will  they  forget  thee  when  thou  art  old. 

Let  me  address  this  exhortation  to  those  whose 
inclinations  are  good,  and  their  conversation  blame- 
less, but  their  desires  are  weak,  and  their  affections 
cool  and  indifferent,  and  therefore  they  keep  off  from 
this  ordinance.  This  is  the  character  of  very  many 
who  are  honest,  but  they  want  zeal  and  resolution 
enough  to  bring  them  under  this  engagement.  They 
can  give  no  tolerable  reason  why  they  do  not  come 
to  the  sacrament :  it  may  be  they  have  bought  a 
piece  of  ground,  or  a  yoke  of  oxen ;  their  hands  are 
full  of  the  world,  and  they  are  too  busy,  they  are  un- 
settled, or  not  settled  to  their  minds,  and  this  makes 
them  uneasy,  and  they  hope  that  therefore  they  may 
be  excused ;  but  the  true  reason  is,  they  are  slothful 
and  dilatory,  and  the  things  that  remain  are  ready 
to  die;  they  cannot  find  in  their  hearts  to  take  pains, 
the  pains  they  know  they  must  take  in  a  work  of  this 
nature;  they  are  not  willing  to  be  bound  to  that  strict 
care  and  watchfulness  to  which  this  sacrament  will 


communicant's  companion.  67 

oblige  them;  they  will  be  as  they  are,  and  make  no 
advances;  they  "  have  hid  their  hand  in  iheir  bosom, 
and  it  grieves  them  to  bring  it  to  their  mouth  again;" 
that  is,  they  will  not  be  at  the  pains  to  feed  them- 
selves. 

What  shall  we  say  to  rouse  these  sluggards;  to 
persuade  them  to  press  forward  in  their  profession, 
forgetting  the  things  that  are  behind,  and  not  resting 
in  them  ?  Hear,  ye  virgins,  that  slumber  and  sleep, 
and  let  your  lamps  lie  by  neglected — hear  the  cry, 
«  Behold  the  bridegroom  cometh,  (cometh  in  this  or- 
dinance to  espouse  you  to  himself;  stir  up  yourselves, 
and)  go  ye  forth  to  meet  him."  Hear,  ye  servants, 
ye  slothful  servants,  your  Master's  voice, "  How  long 
wilt  thou  sleep,  0  sluggard?"  Is  it  not  high  time 
to  awake  out  of  sleep,  and  apply  thyself  more  closely 
and  vigorously  to  the  business  of  a  Christian  ?  Is  it 
not  far  in  the  day  with  thee,  perhaps  the  sixth  hour, 
or  further  on ;  and  yet  hast  thou  no  appetite  to  this 
spiritual  feast  to  which  thou  art  invited  ?  Thou  hast 
lost  a  great  deal  of  time  already ,  shouldst  not  thou  now 
think  of  redeeming  time  for  thy  soul  and  eternity? 
And  how  can  that  be  better  done,  than  by  improving 
such  advantageous  opportunities  as  sacraments  are? 
Hear  that  call  to  careless  and  trifling  professors,  as  if 
thou  thyself  wert  called  by  name  in  it :  "  Awake,  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  light." 

1.  Consider  what  an  affront  you  put  upon  the 
Lord  Jesus,  while  you  live  in  the  neglect  of  this  ordi- 
nance ;  you  contemn  his  authority,  who  hath  given 
this  command  to  all  his  disciples,  (and  among  them 
you  reckon  yourselves,)  "  Do  this  in  remembrance 
of  me."  And  is  it  nothing  to  live  in  the  omission  of 
a  known  duty,  and  in  disobedience  to  an  express  pre- 
cept? Is  the  law  of  Christ  nothing  with  you?  If 
you  know  to  do  good,  and  do  it  not,  is  it  not  sin?  Is 
not  this  as  much  an  ordinance  of  Christ,  as  the  word 
and  prayer  ?  You  would  not  live  without  them ;  nor 
would  you  be  yourselves,  or  sufter  your  children  to 
be,  without  baptism ;  why  then  is  this  neglected?  You 


68  communicant's  companion. 

arraign  Christ's  wisdom:  he  instituted  tliis  ordinance 
for  your  spiritual  good,  your  strength,  and  nourish- 
ment; and  you  think  you  need  it  not,  you  can  do  as 
well  without  it:  this  appointment,  you  think,  might 
have  been  spared ;  that  is,  you  think  yourselves  wiser 
than  Christ.  You  likewise  hereby  put  a  great  slight 
upon  the  grace  and  love  of  Christ,  which  has  made 
such  rich  provision  for  you,  and  given  you  so  kind  an 
invitation  to  it. 

This  is  excellently  well  urged  in  the  public  form  of 
invitation  to  the  holy  communion,  which  warns  those 
that  are  scandalous  to  keep  off,  in  these  words:  "If 
any  of  you  be  a  blasphemer  of  God,  a  hinderer  or 
slanderer  of  his  word,  an  adulterer,  or  be  in  malice 
or  envy,  or  in  any  other  grievous  crime ;  repent  you 
of  your  sins,  or  else  come  not  to  that  holy  table ;  lest, 
after  the  taking  of  that  holy  sacrament,  the  devil  enter 
into  you,  as  he  entered  into  Judas,  and  fill  you  full 
of  all  iniquities,  and  bring  you  to  destruction  of  both 
body  and  soul." 

But  the  other  exhortation  stirs  up  those  that  are 
negligent,  in  these  words:  "  Ye  know  how  grievous 
and  unkind  a  thing  it  is,  when  a  man  hath  prepared 
a  rich  feast,  decked  his  table  with  all  kind  of  pro- 
vision, so  that  there  lacketh  nothing  but  the  guests 
to  sit  down,  and  yet  they  who  are  called  (without  any 
cause)  most  unthankfully  refuse  to  come.  Which 
of  you  in  such  a  case  would  not  be  moved?  Who 
would  not  think  it  a  great  injury  and  wrong  done 
unto  him  ?  Wlierefore,  most  dearly  beloved  in  Christ, 
take  ye  good  heed,  lest  ye,  withdrawing  yourselves 
from  this  holy  supper,  provoke  God's  indignation 
against  you.  It  is  an  easy  matter  for  a  man  to  say, 
I  will  not  communicate,  because  I  am  otherwise  hin- 
dered with  worldly  business;  but  such  excuses  are 
not  so  easily  accepted  and  allowed  before  God.  If 
any  man  say,  I  am  a  grievous  sinner,  and  therefore 
am  afraid  to  come ;  wherefore  then  do  you  not  re- 
pent and  amend?  When  God  calls  you,  are  ye  not 
ashamed  to  say,  ye  will  not  come?  When  ye  should 
return  to  God,  will  you  excuse  yourselves,  and  say, 


communicant's  companion.  69 

you  are  not  ready  ?  Consider  earnestly  with  your- 
selves, how  Uttle  such  feigned  excuses  will  avail  be- 
fore God.  They  that  refused  the  feast  in  the  gospel, 
because  they  had  bought  a  farm,  or  would  try  their 
yokes  of  oxen,  or  because  they  were  married,  were 
not  so  excused,  but  counted  unworthy  of  the  heaven- 
ly feast." 

2.  Consider  what  an  injury  you  hereby  do  to  your 
own  souls.  You  know  not  what  you  lose  while  you 
live  in  the  neglect  of  this  ordinance.  If  you  be  de- 
prived of  opportunities  for  it,  that  is  an  affliction,  but 
not  a  sin ;  and,  in  such  a  case,  while  you  lament  the 
want  of  it,  and  keep  up  desires  after  it,  and  improve 
the  other  helps  you  have,  you  may  expect  that  God 
will  make  up  the  want  some  other  way ;  though  we 
are  tied  to  ordinances,  God  is  not:  but  if  you  have 
opportunities  for  it,  and  yet  neglect  it,  and  when  it  is 
to  be  administered,  turn  your  back  upon  it,  you  serve 
your  souls  as  you  would  not  serve  your  bodies;  for 
you  deny  them  their  necessary  food,  and  the  soul  that 
is  starved  is  as  certainly  murdered  as  the  body  that 
is  stabbed,  and  his  blood  shall  be  required  at  thy 
hands.  "  No  man  ever  yet  hated  his  own  flesh,  but 
nourisheth  and  cherisheth  it;"  yet  thou  deniest  thine 
own  soul  that  which  would  nourish  and  cherish  it, 
and  thereby  showest  how  little  thou  lovest  it.  If 
thou  didst  duly  attend  on  this  ordinance,  and  improve 
it  aright,  thou  wouldst  find  it  of  luispeakable  use  to 
thee  for  the  strengthening  of  thy  faith,  the  exciting 
of  holy  affections  in  thee,  and  thy  furtherance  in 
every  good  word  and  work.  So  that  to  thy  neglect 
of  it,  thou  hast  reason  to  impute  all  thy  weakness, 
and  all  the  strength  and  prevalency  of  thy  tempta- 
tions; all  the  unsteadiness  of  thy  resolutions,  and  all 
the  unevenness  of  thy  conversation.  How  can  we 
expect  the  desired  end,  while  we  persist  in  the  neglect 
of  the  appointed  means  ? 

Think  not  to  say  within  yourselves,  We  are  not 
clean,  surely  we  are  not  clean,  therefore  we  come  not 
to  the  feast.  If  you  are  not,  why  are  you  not  ?  Is 
there  not  a  fountain  opened?     Have  you  not  been 


70  communicant's  companion. 

many  a  time  called  to  wash  you,  and  make  you  clean  ? 
You  are  not  ready,  and  therefore  you  excuse  your- 
selves from  coming:  hut  is  not  your  unreadiness  your 
sin,  and  will  one  sin  justify  you  in  another?  Can  a 
man's  offence  he  his  defence?  You  think  you  are 
not  serious  enough,  nor  devout  enough,  nor  regular 
enough,  in  your  conversations,  to  come  to  the  sacra- 
ment ;  and  perhaps  you  are  not :  hut  why  are  you 
not?  What  hinders  you?  Is  any  more  required 
to  fit  you  for  the  sacrament,  than  is  necessary  to  fit 
you  for  heaven  ?  And  dare  you  live  a  day  in  that 
condition,  in  which,  if  you  die,  you  will  be  rejected 
and  excluded  as  unmeet  for  heaven?  Be  persuaded, 
therefore,  to  put  on  the  wedding-garment,  and  then 
come  to  the  wedding-feast.  Instead  of  making  your 
unreadiness  an  argument  against  coming  to  this  ordi- 
nance, make  the  necessity  of  your  coming  to  this  or- 
dinance an  argument  against  your  unreadiness.  Say 
not,  I  am  too  light,  airy,  too  much  addicted  to  sports 
and  pleasures;  I  am  linked  too  close  in  vain  and  car- 
nal company,  or  phmged  too  deep  in  worldly  care 
and  business,  and  therefore  I  must  be  excused  from 
attending  this  ordinance ;  for  this  is  to  make  ill  worse : 
but  rather  say,  It  is  necessary  I  come  to  the  Lord's 
Supper,  and  come  in  a  right  manner;  my  soul  withers 
and  languishes,  dies  and  perishes,  if  I  do  not;  and 
therefore  I  must  break  off  this  vain  and  sensual 
course  of  life,  wluch  unfits  me  for  and  indisposes  me 
to  that  ordhiance;  I  must  disentangle  myself  from 
that  society,  and  disengage  myself  from  that  encum- 
brance, whatever  it  is,  which  cools  pious  affections, 
and  quenches  the  coal.  Shake  off  that,  whatever  it 
is,  which  comes  between  you  and  the  comfort  and 
benefit  of  this  ordinance ;  trifle  no  longer  in  a  matter 
of  such  vast  moment,  but  speedily  come  to  that  re- 
solution :  "  Depart  from  me,  ye  evil-doers,  and  evil 
doings;  for  I  will  keep  the  commandment  of  my 
God." 

Let  mo  address  this  exhortation  to  those  whose 
desires  are  strong  towards  the  Lord,  and  towards  the 
rt-membrance  of  his  name  in  this  ordinance ;  but  they 


communicant's  companion.  71 

are  timorous,  and  are  kept  from  it  by  prevailing  fears. 
This  is  the  case  of  many,  who,  we  hope,  "  fear  the 
Lord,  and  obey  the  voice  of  his  servant,  but  they 
walk  in  darkness,  and  have  no  light;"  who  follow 
Christ,  but  they  follow  him  trembhng.  Ask  them 
why  they  do  not  come  to  this  sacrament,  and  they 
will  tell  you  they  dare  not  come;  they  are  unworthy, 
they  have  no  faith,  no  comfort  in  God,  no  hope  of 
heaven;  and  therefore,  if  they  should  come,  they 
should  "  eat  and  drink  judgment  to  themselves." 
They  find  not  in  themselves  that  fixedness  of  thought, 
the  flame  of  pious  and  devout  aflections,  which  they 
think  should  be;  and,  because  they  cannot  come  as 
they  should,  they  think  it  better  to  stay  away.  What 
is  said  for  the  conviction  and  terror  of  hypocrites  and 
presumptuous  sinners,  notwithstanding  our  care  to 
distinguish  between  the  precious  and  the  vile,  they 
misapply  to  themselves :  and  so  the  heart  of  the  right- 
eous is  made  sad,  which  should  not  be  made  sad. 
We  are  commanded  to  "  strengthen  the  weak  hands, 
and  confirm  the  feeble  knees ;  to  say  to  them  that  are 
of  a  fearful  heart,  Be  strong;  fear  not."  But  where- 
with shall  we  comfort  such,  whose  souls  many  times 
refuse  to  be  comforted?  If  we  tell  them  of  the  infi- 
nite mercy  and  goodness  of  God,  the  merit  and  right- 
eousness of  Christ,  the  precious  promises  of  the  cove- 
nant, their  jealous  hearts  reply,  All  this  is  nothing  to 
them;  the  Lord,  they  think,  has  forgotten  them,  their 
God  has  forsaken  them,  and  utterly  separated  them 
from  his  people :  "  As  vinegar  upon  nitre,  so  is  he 
that  singeth  songs  to  a  heavy  heart." 

But  0  ye  of  little  faith,  who  thus  doubt,  would  you 
not  be  made  whole  ?  Would  you  not  be  strengthen- 
ed? Is  it  not  a  desirable  thing  to  attain  to  such  a 
peace  and  serenity  of  mind,  as  that  you  may  come 
with  an  humble,  holy  boldness  to  this  precious  ordi- 
nance ? 

For  your  help,  then,  take  these  two  cautions : — 
1.  Judge  not  amiss  concerning  yourselves.     As  it 
is  a  damning  mistake,  common  among  the  children 
of  men,  to  think  their  spiritual  state  and  condition 


72  communicant's  companio.v. 

to  be  2^00(1,  when  it  is  very  bad;  for  "there  is  that 
maketh  himself  ricli,  and  yet  hath  nothing," — so  it 
is  a  disquieting  mistake,  common  among  the  children 
of  God,  to  think  their  spiritual  state  and  condition 
to  be  bad,  when  it  is  very  good;  for  "there  is  that 
maketh  himself  poor,  and  yet  hath  great  riches." 
But  it  is  a  mistake  which,  I  hope,  by  the  grace  of 
God,  may  be  rectified:  and  though  a  full  assurance 
is  rarely  attained  to,  and  we  ought  always  to  keep 
up  a  godly  jealousy  over  ourselves,  and  a  holy  fear, 
lest  we  seem  to  come  short;  yet  such  good  hope 
through  grace,  as  will  enable  us  to  rejoice  in  God, 
and  go  on  cheerfully  in  our  work  and  duty,  is  what 
we  should  aim  at,  and  labour  after,  and  of  which  we 
ought  not  to  deny  ourselves  the  comfort,  when  God 
by  his  grace  has  given  us  cause  for  it:  wherever 
there  is  such  a  serious  concern  about  the  soul  and 
another  world,  as  produces  a  holy  fear,  even  that 
gives  groimd  for  a  lively  hope. 

You  think  you  have  no  grace,  because  you  are  not 
yet  perfect;  but  why  should  you  look  for  that  on 
earth,  which  is  to  be  had  in  heaven  only  ?  A  child 
will  at  length  be  a  man,  though  as  yet  he  "  think  as 
a  child,  and  speak  as  a  child."  Blessed  Paul  himself 
yiad  not  yet  attained,  nor  was  already  perfect.  Gold 
in  the  ore  is  truly  valuable,  though  it  be  not  yet  re- 
fined from  its  dross.  "  Despise  not  the  day  of  small 
things,"  for  God  does  not.  Deny  not  that  power 
and  grace  which  has  brought  you  out  of  the  land  of 
Egypt,  though  you  be  not  yet  come  to  Canaan. 

You  think  you  have  no  grace,  because  you  have 
not  that  sensible  joy  and  comfort  which  you  would 
have;  but  those  are  spiritually  enlightened  who  see 
their  own  deformity,  as  well  as  those  that  see  Christ's 
beauty.  "  The  child  that  cries,  is  as  sure  alive  as  the 
child  that  laughs."  Complaints  of  spiritual  burdens 
are  the  language  of  the  new  nature,  as  well  as  praises 
for  spiritual  blessings. 

Drooping  soul,  thou  art  under  grace,  and  not  under 
the  law;  and  therefore  judge  of  thyself  by  the  mea- 
sures of  grace,  and  not  by  those  of  the  law.     Thou 


communicant's  companion.  7S 

hast  to  do  with  one  that  is  willing  to  make  the  best 
of  thee,  and  will  accept  the  willingness  of  the  spirit, 
and  pardon  the  weakness  of  our  flesh.  Take  thy 
work  before  thee,  therefore,  and  let  not  the  penitent, 
humble  sense  of  thy  own  follies  and  corruptions 
eclipse  the  evidence  of  God's  graces  in  thee,  nor 
let  the  diffidence  of  thyself  shake  thy  confidence  in 
Christ,  Thank  God  for  what  he  has  done  for  thee: 
let  him  have  the  praise  of  it,  and  then  thou  shalt 
have  the  joy  of  it.  And  this  is  certain,  either  thou 
hast  an  interest  in  Christ,  or  thou  mayest  have.  If 
thou  doubt,  therefore,  whether  Christ  be  thine,  put 
the  matter  out  of  doubt,  by  a  present  consent  to  him: 
I  take  Christ  to  be  mine,  wholly,  only,  and  for  ever 
mine:  Christ  upon  his  own  terms,  Christ  upon  any 
terms. 

2.  Judge  not  amiss  concerning  this  ordinance. 
It  was  instituted  for  your  comfort,  let  it  not  be  a 
terror  to  you;  it  was  instituted  for  your  satisfaction, 
let  it  not  be  your  amazement.  Most  of  the  messages 
from  heaven  which  we  meet  with  in  Scripture,  de- 
livered by  angels,  began  with  "  Fear  not;"  and  par- 
ticularly that  to  the  women  who  attended  Christ's 
sepulchre :  "  Fear  not  ye ;  for  I  know  that  ye  seek 
Jesus."  And  do  not  you  seek  him?  Be  not  afraid 
then.  Chide  yourselves  out  of  these  disquieting  fears, 
which  steal  away  your  spear  and  your  cruse  of 
water,  rob  you  both  of  your  strength  and  of  your 
comfort. 

You  say  you  are  unworthy  to  come ;  so  were  all 
that  ever  came,  not  worthy  to  be  called  children, 
nor  to  eat  of  the  children's  bread :  in  yourselves  there 
is  no  worthiness;  but  is  there  none  in  Christ?  Is 
not  he  worthy,  and  is  not  he  yours?  Have  you  not 
chosen  him?  Appear  therefore  before  God  in  him. 
Let  faith  in  his  mediation  silence  all  your  fears;  and 
dismiss  their  clamours  with  that — "  But  thou  shalt 
answer.  Lord,  for  me." 

You  say  you  dare  not  come,  lest  you  should  eat 
and  drink  judgment  to  yourselves;  but  ordinarily 
those  that  most  fear  that,  are  least  in  danger  of  it. 
7 


74  communicant's  companion. 

That  dreadful  word  was  not  intended  to  drive  men 
from  the  sacrament,  but  to  drive  them  from  their  sins. 
Can  you  not  say,  through  grace  you  hate  sin,  you 
strive  against  it,  you  earnestly  desire  to  be  deUvered 
from  it?  Then  certainly  your  league  with  it  is 
broken;  though  the  Canaanites  be  in  the  land,  you 
do  not  make  marriages  with  them.  Come  then  and 
seal  the  covenant  with  God,  and  you  shall  be  so  far 
from  eating  and  drinking  judgment  to  yourselves, 
that  you  shall  eat  and  drink  life  and  comfort  to 
yourselves. 

You  dare  not  come  to  this  sacrament ;  yet  you  dare 
pray,  you  dare  hear  the  word.  I  know  you  dare  not 
neglect  either  the  one  or  the  other;  and  what  is  the 
sacrament  but  the  doing  the  same  thing  by  "a  visible 
sign,  which  is  and  ought  to  be  done  in  effect  by  the 
word  and  prayer?  Nor  ought  we  to  put  such  an 
amazing  distance  between  this  and  other  ordinances. 
If  we  pray  in  hypocrisy,  our  prayers  are  an  abomi- 
nation; if  we  hear  the  word  and  reject  it,  it  is  a  sa- 
vour of  death  unto  death :  shall  we  therefore  not  pray, 
not  hear?  God  forbid.  Commanded  duty  must  be 
done:  appointed  means  must  be  used :  and  that  which 
unfits  and  hinders  us  must  be  removed,  and  we  must 
in  sincerity  give  up  ourselves  to  serve  God;  do  as 
well  as  we  can,  and  be  sorry  we  can  do  no  better: 
and  then,  having  a  High  Priest,  who  is  touched  with 
the  feeling  of  our  infirmities,  we  may  come  boldly  to 
the  throne  of  grace,  and  to  this  table  of  grace. 

You  say  your  faith  is  weak,  pious  affections  are 
cool  and  low,  your  resolutions  unsteady,  and  there- 
fore you  keep  away  from  this  ordinance.  That  is  as 
if  a  man  should  say,  he  is  sick,  and  therefore  he  will 
take  no  physic;  he  is  empty,  and  therefore  will  take 
no  food;  he  is  faint,  and  thcr(^fore  he  will  take  no 
cordials.  This  ordinance  was  appointed  chiefly  for 
the  relief  of  such  as  you  are ;  lor  the  strengthening 
of  faith,  the  inflaming  of  holy  love,  and  the  confirm- 
ing of  good  resolutions :  in  God's  name,  therefore, 
use  it  for  these  purposes;  pine  not  away  in  thy  weak- 
ness, while  God  has  ordained  thee  strength ;  perish 


communicant's  companion.  75 

not  for  hunger,  while  there  is  bread  enough  in  thy 
father's  house,  and  to  spare ;  die  not  for  thirst,  while 
there  is  a  well  of  water  by  thee. 

III.  This  chapter  must  conclude  with  an  exhorta- 
tion to  those  who  have  given  up  their  name  to  the 
Lord  in  this  ordinance,  and  have  sometimes  sealed 
their  covenant  with  God  in  it,  but  they  come  very 
seldom  to  it,  and  allow  themselves  in  the  neglect  and 
omission  of  it.  Frequent  opportunities  they  have  for 
it,  stated  meals  provided  for  them,  the  table  spread 
and  furnished.  Others  come,  and  they  are  invited ; 
but  time  after  time  they  let  it  slip,  and  turn  their 
backs  upon  it,  framing  to  themselves  some  sorry  ex- 
cuse or  other  to  shift  it  off. 

I  desire  such  to  consider  seriously, 

1.  How  powerful  the  engagements  are  which  we 
lie  under,  to  be  frequent  and  constant  in  our  attend- 
ance on  the  Lord  in  this  ordinance.  It  is  plainly 
intimated  in  the  institution,  that  the  solemnity  is  oft 
to  be  repeated ;  for  it  is  said,  "  Do  this,  as  oft  as  ye 
drink  it,  in  remembrance  of  me."  Baptism  is  to  be 
administered  but  once,  because  it  is  the  door  of  ad- 
mission, and  we  are  but  once  to  enter  in  by  that 
door :  but  the  Lord's  Supper  is  the  table  in  Christ's 
family,  at  which  we  are  to  eat  bread  continually.  The 
law  of  Moses  prescribed  how  oft  the  passover  must 
be  celebrated,  under  very  severe  penalties ;  but  the 
gospel  being  a  dispensation  of  a  greater  love  and 
liberty,  only  appoints  us  to  observe  its  passover  oft, 
and  then  leaves  it  to  our  own  ingenuity  and  pious 
affections  to  fix  the  time,  and  determine  how  oft.  If 
a  deliverance  out  of  Egypt  merited  an  annual  com- 
memoration, surely  our  redemption  by  Christ  merits 
a  more  frequent  one,  especially  since  we  need  not  go 
up  to  Jerusalem  to  do  it.  If  this  tree  of  life,  which 
bears  more  than  twelve  manner  of  fruits,  yieldeth  her 
fruit  to  us  every  month,  I  know  not  why  we  should 
neglect  it  any  month.  Where  there  is  the  truth  of 
grace,  this  ordinance  ought  to  be  improved,  which, 
by  virtue  of  divine  appointment,  has  a  moral  influ- 
ence upon  our  growth  in  grace.     The  great  Master 


76  communicant's  companion. 

of  the  family  would  have  none  of  his  family  missing 
at  meal-time. 

While  we  are  often  sinning,  we  have  need  to  be 
often  receiving  the  seal  of  our  pardon;  because, 
though  the  sacrifice  be  perfect,  and  "  able  to  perfect 
for  ever  them  which  are  sanctified,"  so  that  that  needs 
never  to  be  repeated ;  yet  the  application  of  it  being 
imperfect,  has  need  to  be  often  made  afresh.  The 
worshippers,  though  once  purged,  having  still  con- 
sciences of  sin  in  this  defective  state,  must  oft  have 
recourse  to  the  fountain  opened  for  the  purging 
of  their  consciences,  from  the  pollutions  contracted 
daily  by  dead  works,  to  serve  the  living  God.  Even 
he  that  is  washed  thus,  needs  to  wash  his  feet,  or  he 
cannot  be  easy. 

While  we  are  often  in  temptation,  we  have  need 
to  be  often  renewing  our  covenants  with  God,  and 
fetching  strength  from  heaven  for  our  spiritual  con- 
flicts. Frequent  fresh  recruits  and  fresh  supplies, 
are  necessary  for  those  that  are  so  closely  besieged, 
and  are  so  vigorously  attacked,  by  a  potent  adversary. 
He  improves  all  advantages  against  us,  therefore  it  is 
our  wisdom  not  to  neglect  any  advantage  against 
him,  and  particularly  this  ordinance. 

While  we  are  often  labouring  under  great  coldness 
and  deadness  of  affection  towards  divine  things,  we 
need  oft  to  use  those  means  which  are  proper  to  kindle 
that  holy  fire,  and  keep  it  burning.  We  find,  by  sad 
experience,  that  our  coal  from  the  altar  is  soon 
quenched,  our  thoughts  grow  flat  and  low,  and  un- 
concerned about  the  other  world,  by  being  so  much 
conversant  with  this;  we  have  therefore  need  to  be 
often  celebrating  the  memorial  of  Christ's  death  and 
sufferings,  than  which  nothing  can  be  more  affecting 
to  a  Christian,  nor  more  proper  to  raise  and  refine 
the  thoughts;  it  is  a  subject  that  more  than  once  has 
made  the  disciples'  hearts  to  biirn  within  them. 

Much  of  our  communion  with  God  is  kept  up 
by  the  renewing  of  our  covenant  with  him,  and  the 
frequent  interchanging  of  solemn  assurances.  It  is 
not  superfluous,  but  highly  serviceable,  both  to  our 


communicant's  companion.  77 

holiness  and  our  comfort,  oft  to  present  ourselves  to 
God  as  living  sacrifices,  alive  from  the  dead.  It  is 
a  token  of  Christ's  favour  to  us,  and  must  not  be 
slighted,  that  he  not  only  admits,  but  invites  us  oft 
to  repeat  this  solemnity,  and  is  ready  again  to  seal  to 
us,  if  we  be  but  ready  to  seal  to  him.  Jonathan, 
therefore  "  caused  David  to  swear  again,  because  he 
loved  him."  And  an  honest  mind  will  not  startle  at 
assurances. 

2.  Consider  how  poor  the  excuses  are  with  which 
men  commonly  justify  themselves  in  this  neglect. 
They  let  slip  many  an  opportunity  of  attending  upon 
the  Lord  in  this  ordinance,  and  why  do  they? 

Perhaps  they  are  so  full  of  worldly  business,  that 
they  have  neither  time  nor  heart  for  that  close  appli- 
cation to  the  work  of  a  sacrament  which  they  know 
is  requisite :  the  shop  must  be  attended,  accounts  must 
be  kept,  debts  owing  them  must  be  got  in,  and  debts 
they  owe  must  be  paid;  it  may  be,  some  affair  of 
more  than  ordinary  difficulty  and  importance  is  upon 
their  hands,  of  which  they  are  in  care  about  the  issue, 
and  till  that  be  over,  they  think  it  not  amiss  to  with- 
draw from  the  Lord's  Supper.  And  is  this  thy 
excuse  ?  Weigh  it  in  the  balances  of  the  sanctuary 
then,  and  consider,  is  any  business  more  necessary 
than  the  doing  of  thy  duty  to  God,  and  the  working 
out  of  thine  own  salvation?  Thou  art  careful  and 
troubled  about  many  things;  but  is  not  this  the  one 
thing  needful,  to  which  every  thing  else  should  be 
obliged  to  give  way?  Dost  thou  not  think  thy  world- 
ly business  would  prosper  and  succeed  the  better  for 
thy  care  about  the  main  matter?  If  it  were  left 
whilst  thou  comest  hither  to  worship,  mightest  thou 
not  return  to  it  with  greater  hope  to  speed  in  it? 
And  dost  thou  not  spare  time  from  thy  business  for 
things  of  much  less  moment  than  this?  Thou  wilt 
find  time,  as  busy  as  thou  art,  to  eat  and  drink,  and 
sleep,  and  converse  with  thy  friends ;  and  is  not  the 
nourishment  of  thy  soul,  its  repose  in  God,  and  com- 
munion with  him,  much  more  necessary?  I  dare 
say,  thou  wilt  own  it  is, 

7* 


78  communicant's  companion. 

If  indeed  thou  canst  not  allow  so  much  time  for 
solemn  secret  worship  in  preparation  for  this  ordi- 
nance, and  reflection  upon  it,  as  others  do,  and  as 
thou  thyself  sometime  hast  done,  and  wouldst  do, 
yet  let  not  that  keep  thee  from  the  ordinance;  thy 
heart  may  be  in  heaven,  when  thy  hands  are  about 
the  world;  and  a  serious  Christian  may,  through 
God's  assistance,  do  a  great  deal  of  work  in  a  little 
time.  If  the  hours  that  should  be  thus  employed,  be 
trifled  away  in  that  which  is  idle  and  impertinent,  it 
is  our  sin ;  but  if  they  be  forced  out  of  our  hands  by 
necessary  and  unavoidable  avocations,  it  is  but  our 
affliction,  and  ought  not  to  hinder  us  from  the  ordi- 
nance. The  less  time  we  have  for  preparation,  the 
more  close  and  intent  we  should  be  in  the  ordinance 
itself,  and  so  make  up  the  loss.  A  welcome  guest 
never  comes  unseasonably  to  one  that  always  keeps 
a  good  house. 

But  if,  indeed,  thy  heart  is  so  set  upon  the  world, 
so  filled  with  the  cares  of  it,  and  so  eager  in  the  pur- 
suits of  it,  that  thou  hast  no  mind  to  the  comforts  of 
this  ordinance,  no  spirit  nor  life  for  the  business  of 
it, — surely  thou  hast  left  thy  first  love,  and  thou  hast 
most  need  of  all  to  come  to  this  ordinance  for  the 
recovery  of  the  ground  thou  hast  lost.  Dost  thou 
think  that  the  inordinacy  of  thine  atlections  to  the 
world,  will  be  a  passable  excuse  for  the  coldness 
of  thine  aff'ections  to  the  Lord  Jesus?  Make  haste, 
and  get  this  matter  mended,  and  conclude,  that  thy 
worldly  business  then  becomes  a  snare  to  thee,  and 
thy  concern  about  it  is  excessive  and  inordinate,  and 
an  ill  symptom,  when  it  prevails  to  keep  thee  back 
from  this  ordinance. 

Perhaps  some  unhappy  quarrels,  with  some  rela- 
tions or  with  neighbours,  some  vexatious  law-suit 
they  are  engaged  in,  or  some  hot  words  that  have 
passed,  are  pleaded  as  an  excuse  for  withdrawing 
from  the  communion.  They  are  not  in  charity  with 
others,  or  others  are  not  in  charity  with  them;  and 
they  have  been  told,  and  it  is  undoubtedly  true,  that 
it  is  better  to  stay  away  than  come  iu  malice;  but 


communicant's  companion.  79 

then  the  maUce  is  so  far  from  being  an  excuse  for 
the  staying  away,  that  really  the  staying  away  is  an 
aggravation  of  the  malice.  The  law  in  this  case  is 
very  express:  If  thy  brother  has  ought  against  thee, 
that  is,  if  thy  conscience  tell  thee  that  thou  art  the 
party  ofiending,  do  not  therefore  leave  the  altar,  but 
leave  thy  gift  before  the  altar,  as  a  pawn  for  thy 
return,  and  go  first  and  be  reconciled  to  thy  brother, 
by  confessing  thy  fault,  begging  his  pardon,  and 
making  satisfaction  for  the  wrong  done,  and  then  be 
sure  to  come  and  offer  thy  gift.  But,  on  the  other 
hand,  if  thou  have  ought  against  any,  if  thou  be  the 
party  ofi'ended,  then  forgive.  Lay  aside  all  unchar- 
itable thoughts,  angry  resentments,  and  desire  of  re- 
venge, and  be  in  readiness  to  confirm  and  evidence 
your  love  to  those  that  have  injured  you;  and  then, 
if  they  will  not  be  reconciled  to  you,  yet  your  being 
reconciled  to  them,  is  sufficient  to  remove  that  bar 
in  your  way  to  this  ordinance.  In  short,  strife  and 
contention,  as  far  as  it  is  our  fault,  must  be  truly 
repented  of,  and  the  sincerity  of  our  repentance  evi- 
denced by  amendment  of  life,  and  then  it  needs  not 
hinder  us;  as  far  as  it  is  our  cross,  it  must  be  pa- 
tiently borne,  and  we  must  not  be  disturbed  in  our 
minds  by  it,  and  then  it  need  not  hinder  us.  And 
that  law-suit  which  cannot  be  carried  on  without 
malice  and  hatred  of  our  brother,  had  better  be  let 
fall,  whatever  we  lose.  Law  is  costly  indeed,  when 
it  is  followed  at  the  expense  of  love  and  charity. 

3.  If  the  true  reason  of  your  absenting  yourselves 
so  often  from  the  Lord's  Supper  be,  that  you  are  not 
wiUing  to  take  that  pains  with  your  own  hearts,  and 
to  lay  that  restraint  upon  yourselves  both  before  and 
after,  which  you  know  you  must  if  you  come;  if, 
indeed,  you  are  not  willing  to  have  your  thoughts  so 
closely  fixed,  your  consciences  so  strictly  examined, 
and  your  engagements  against  sin  so  strongly  con- 
firmed, as  they  will  be  by  this  ordinance ;  if  this  be 
your  case,  you  have  reason  to  fear  that  "  the  things 
which  remain  are  ready  to  die,  and  your  works  are 
not  found  filled  up  before  God.'*     It  is  a  sad  sign 


80  communicant's  companion. 

of  spiritual  decay,  and  it  is  time  for  thee  to  "  re- 
member whence  thou  art  fallen,  and  to  repent,  and 
do  thy  first  works."  Time  was,  when  thou  hadst  a 
dear  love  to  this  ordinance,  when  thou  longedst  for 
the  returns  of  it,  and  it  was  to  thee  "  more  than  thy 
necessary  food:  such  was  the  kindness  of  thy  youth, 
such  the  love  of  thine  espousals;"  but  it  is  otherwise 
now.  Do  you  now  sit  loose  to  it?  Are  you  indif- 
ferent whether  you  enjoy  the  benefit  of  it  or  not? 
Can  you  live  contentedly  without  it?  You  have 
reason  to  fear  lest  you  are  of  those  that  are  drawing 
back  to  perdition.  Having  "  begun  in  the  spirit, 
will  you  now  end  in  the  flesh?"  What  iniquity  have 
you  found  in  this  ordinance,  that  you  have  thus  for- 
saken it?  Has  it  been  "  as  a  barren  wilderness  to 
you,  or  as  waters  that  fail?"  If  ever  it  were  so, 
was  it  not  your  own  fault?  Return,  therefore,  ye 
backsliding  children,  be  persuaded  to  return;  return 
to  God,  return  to  your  duty,  to  this  duty;  be  close 
and  constant  to  it,  as  you  were  formerly ;  for  I  dare 
say,  "  then  it  was  better  with  you  than  now." 

Those  that,  by  the  grace  of  God,  do  still  keep  up 
a  love  for  this  ordinance,  should  contrive  their  atfairs 
so,  as  if  possible  not  to  miss  any  of  their  stated  op- 
portunities for  it.  Thomas,  by  being  once  absent 
from  a  meeting  of  the  disciples,  lost  that  joyful  sight 
of  Christ  which  the  rest  then  had.  It  is  good  to 
have  a  nail  in  God's  holy  place.  Blessed  are  they 
that  dwell  in  his  house ;  not  those  that  turn  aside  to 
tarry  but  for  a  night,  but  those  that  take  it  for  their 
home,  their  rest  for  ever. 

Yet,  if  God  prevent  our  enjoyment  of  an  expected 
opportunity  of  this  kind ;  though  we  must  lament  it 
as  an  afflictive  disappointment,  yet  we  may  comfort 
ourselves  with  this,  that  though  God  has  tied  us  to 
ordinances,  he  has  not  tied  himself  to  them,  but  by 
his  grace  can  make  providences  work  for  the  good 
of  our  souls.  It  is  better  to  be,  like  David,  under  a 
forced  absence  from  God's  altar,  and  have  our  hearts 
there,  than  to  be,  like  Doeg,  present  under  a  force, 
"  detained  before  the  Lord,"  and  the  heart  going 


communicant's  companion.  81 

after  covetousness.  It  is  better  to  be  lamenting  and 
longing  in  the  want  of  ordinances,  than  loathing  in 
the  fulness  of  them. 


CHAPTER  IV. 

HELPS  FOR  SELF-EXAMINATION  BEFORE  WE  COME  TO  THIS 
ORDINANCE. 

What  it  is  to  examine  ourselves,  illustrated  in  six  similitudes,  par- 
ticularly six  questions  to  be  put  to  ourselves.  I.  What  am  I? 
Four  inquiries  by  which  to  find  out  what  our  spiritual  state  is; 
two  directions  what  to  do  thereupon.  II.  What  have  I  done? 
Twelve  questions  to  be  put  to  ourselves,  to  bring  to  remembrance, 
and  directions  thereupon.  III.  What  am  I  doing?  In  two 
things.  IV.  What  ground  do  I  get?  Four  questions  by  which 
to  try  our  growth  in  grace.  V.  What  do  I  want?  What  grace? 
What  comfort?    VI.  What  shall  I  resolve  to  do?     In  two  things. 

How  earnest  soever  we  are  in  pressing  people  to  join 
themselves  to  the  Lord  in  this  ordinance,  we  would 
not  have  them  to  be  "  rash  with  their  mouth,  nor 
hasty  to  utter  any  thing  before  God."  It  must  be 
done,  but  it  must  be  done  with  great  caution  and 
consideration.  Bounds  must  be  set  about  the  mount 
on  which  God  will  descend,  and  we  must  address 
ourselves  to  solemn  services  with  a  solemn  pause. 
It  is  not  enough  that  we  seek  God  in  a  due  ordi- 
nance, but  we  must  "  seek  him  in  a  due  order,"  that 
is,  we  must  "  stir  up  ourselves  to  take  hold  on  him." 
"  Prepare  to  meet  thy  God,  0  Israel."  Those  that 
labour  under  such  an  habitual  indisposition  to  com- 
munion with  God,  and  are  liable  to  so  many  actual 
discomposures,  as  we  are  conscious  of  to  ourselves, 
have  need  to  take  pains  with  their  heart,  and  should, 
with  a  very  serious  thought  and  steady  resolution, 
engage  them  to  approach  unto  God. 

Now,  the  duty  most  expressly  required  in  our 
preparation  for  the  ordinance  of  the  Lord's  Supper, 
is  that  of  self-examination.  The  apostle,  when  he 
would  rectify  the  abuses  which  had  sullied  the  beau- 


82  communicant's  companion. 

ty  of  this  sacrament  in  the  church  of  Corinth,  pre- 
scribes this  great  duty  as  necessary  to  tlie  due  man- 
agement of  it,  and  a  preservative  against  sharing 
in  the  guilt  of  such  corruptions,  "  But  let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread, 
and  drink  of  that  cup."  He  that  desires  the  Lord's 
Supper,  desires  a  good  work ;  but  let  these  also  first 
be  proved,  let  them  prove  their  own  selves,  and  so 
let  them  come ;  so,  upon  that  condition,  and  with  that 
preparation ;  as,  "  I  will  wash  my  hands  in  innocen- 
cy,  so  will  I  compass  thine  altar."  In  this  method 
we  must  proceed. 

"  Let  a  man  examine  himself."  The  word  signi- 
fies either  to  prove,  or  to  approve,  and  appoints  such 
an  approbation  of  ourselves,  as  is  the  result  of  a  strict 
and  close  probation ;  and  such  a  probation  of  ourselves 
as  issues  in  a  comfortable  approbation  according  to 
the  tenor  of  the  new  covenant.  It  is  so  to  prove  our- 
selves, as  to  approve  ourselves  to  God  in  our  integri- 
ty. "  Lord,  thou  knowest  all  things,  thou  knowest 
that  I  love  thee;"  so  as  to  appeal  to  God's  inquiry, 
"  Examine  me,  0  Lord,  and  prove  me." 

To  examine  ourselves  is  to  discourse  with  our 
own  hearts;  it  is  to  converse  with  ourselves;  a  very 
rational,  needful,  and  improving  piece  of  conversa- 
tion. When  we  go  about  this  work  we  must  retire 
from  the  world,  "  sit  alone,  and  keep  silence:"  we 
must  retire  into  our  own  bosoms,  and  consider  our- 
selves, reflect  upon  ourselves,  inquire  concerning  our- 
selves, enter  into  a  solemn  conference  with  our  own 
souls,  and  be  anxious  concerning  their  state.  Those 
who  are  ignorant  and  cannot  do  this,  or  careless  and 
secure,  and  will  not  do  it,  are  unmeet  for  this  ordi- 
nance. 

I  shall  illustrate  this  by  some  similitudes. 

1.  We  must  examine  ourselves,  as  metal  is  exam- 
ined by  the  touchstone  whether  it  be  right  or  coun- 
terfeit. We  have  a  show  of  religion;  but  are  we 
what  Ave  seem  to  be?  Are  we  current  coin,  or  only 
washed  over,  as  "  a  potsherd  covered  with  silver 
dross?"     Hypocrites  are  reprobate  silver.      True 


communicant's  companion.  83 

Christians,  when  they  are  tried,  come  forth  as  gold. 
The  word  of  God  is  the  touchstone  by  which  we 
must  try  ourselves.  Can  I  through  grace  answer 
the  characters  which  the  Scriptures  give  of  those 
whom  Christ  will  own  and  save?  It  is  true,  the 
best  coin  has  an  alloy  which  will  be  allowed  for  in 
this  state  of  imperfection;  but  the  question  is,  Is  it 
sterling, — is  it  standard?  Though  I  am  conscious 
to  myself  there  are  remainders  of  a  baser  metal,  yet 
is  love  to  God  the  predominant  principle  ?  Are  the 
interests  of  Christ  the  prevailing  interests  in  my  soul, 
above  those  of  the  world  and  the  flesh?  I  bear 
God's  image  and  superscription :  Is  it  of  God's  own 
stamping?  Is  it  upon  an  honest  and  good  heart? 
It  is  a  matter  of  great  consequence,  and  in  which  it 
is  veiy  common  but  very  dangerous  to  be  imposed 
upon,  and  therefore  we  have  need  to  be  jealous  over 
ourselves.  When  we  are  bid  to  try  the  spirits,  it  is 
supposed  we  must  begin  with  our  own,  and  try  them 
first. 

2.  We  must  examine  ourselves,  "  as  a  malefactor 
is  examined  by  the  magistrate,"  that  we  may  find 
out  what  we  have  done  amiss.  We  are  all  criminals ; 
that  is  readily  acknowledged  by  each  of  us,  because 
it  is  owned  to  be  the  common  character :  "  All  have 
sinned,  and  come  short  of  the  glory  of  God."  We 
are  all  prisoners  to  the  divine  justice,  from  the  arrests 
of  which  we  cannot  escape,  and  to  the  processes  of 
which  we  lie  obnoxious:  being  thus  in  custody,  that 
we  may  not  be  judged  by  the  Lord,  we  are  com- 
manded to  judge  ourselves.  We  must  inquire  into 
the  particular  crimes  we  have  been  guilty  of,  and 
their  circumstances,  that  we  may  discover  more  sins, 
and  more  of  the  evil  of  them,  than  at  first  we  were 
aware  of  Dig  into  the  wall  as  Ezekiel  did,  and  see 
the  secret  abominations  of  your  own  hearts;  look  fur- 
ther, as  he  did,  and  you  will  see  more  and  greater. 
The  heart  is  deceitful,  and  has  many  devices,  many 
evasions  to  shift  convictions ;  we  have  therefore  need 
to  be  very  particular  and  strict  in  examining  them, 
and  to  give  them  that  charge  which  Joshua  gave  to 


84  communicant's  companion. 

Achan,  when  he  had  him  under  examination:  "  Give 
glory  unto  the  God  of  Israel,  and  make  a  confession 
unto  him ;  tell  me  now  what  thou  hast  done,  hide 
it  not  from  me." 

3.  We  must  examine  ourselves,  as  a  copy  is  exam- 
ined by  the  original  to  find  out  the  errata,  that  they 
may  be  corrected.  As  Christians,  we  profess  to  be 
"  the  epistles  of  Christ,"  to  have  his  law  and  love 
transcribed  into  our  hearts  and  lives;  but  we  are  con- 
cerned to  inquire,  whether  it  be  a  true  copy,  by  com- 
paring ourselves  with  the  gospel  of  Christ,  whether 
our  at!ections  and  conversation  be  conformable  to  it, 
and  such  as  become  it.  How  far  do  I  agree  with  it, 
and  where  are  the  disagreements?  What  mistakes 
are  there?  W^hat  blots  and  what  omissions?  That 
what  has  been  amiss  may  be  pardoned,  and  what 
is  amiss  may  be  rectified.  In  this  examination  faith 
must  read  the  original,  and  then  let  conscience  read 
the  copy,  and  be  sure  that  it  read  true,  because  there 
will  shortly  be  a  review. 

4.  We  must  examine  ourselves,  as  a  candidate  is 
examined  that  stands  for  preferment.  Inquiry  is 
made  into  his  fitness  for  the  preferment  he  stands 
for;  we  are  candidates  for  heaven,  the  highest  pre- 
ferment, to  be  to  our  God  kings  and  priests.  We 
stand  for  a  place  at  the  wedding-feast:  Have  we  on 
the  wedding-garment?  Are  we  made  meet  for  the 
inheritance?  What  knowledge  have  we?  ^Vhat 
grace?  Are  we  skilled  in  the  mystery  we  make 
profession  of?  What  improvement  have  we  made 
in  the  school  of  Christ?  What  proficiency  in  divine 
learning?  What  testimonials  have  we  to  produce? 
Can  we  show  the  seal  of  the  Spirit  of  promise  ?  If 
not,  we  shall  not  be  welcome. 

5.  We  must  examine  ourselves,  as  a  wife  is  exam- 
ined of  her  consent  to  the  levying  of  a  fine  for  the 
confirming  of  a  covenant.  It  is  a  common  usage  of 
the  law.  A  covenant  is  to  be  ratified  between  God 
and  our  souls  in  the  Lord's  Supper:  Do  we  freely 
and  cheerfully  consent  to  that  covenant,  not  merely 
through  the  constraint  of  natural  conscience,  but  be- 


communicant's  companion.  85 

cause  it  is  a  covenant  highly  reasonable  in  itself,  and 
unspeakably  advantageous  to  us?  Am  I  willing  to 
make  this  surrender  of  myself  unto  the  Lord  ?  Am 
I  freely  wilUng,  not  because  I  cannot  help  it,  but  be- 
cause I  cannot  better  dispose  of  myself?  We  must 
examine  ourselves  as  Joshua  examined  the  people, 
whether  they  would  choose  to  serve  the  Lord  or 
not ;  and  the  product  of  the  inquiry  must  be  a  fixed 
resolution,  like  theirs,  "  Nay,  but  we  will  serve  the 
Lord." 

6.  We  must  examine  ourselves,  as  a  way-faring 
man  is  examined  concerning  his  business.  Our  tri- 
fling hearts  have  need  to  be  examined  as  vagrants, 
whence  they  come,  whither  they  go,  and  what  they 
would  have.  We  are  coming  to  a  great  ordinance,  and 
are  concerned  to  inquire  what  is  our  end  in  coming  ? 
What  brings  us  thither?  Is  it  only  custom  or  com- 
pany that  draws  us  to  this  duty?  or  is  it  a  spiritual 
appetite  to  the  dainties  of  heaven  ?  Our  hearts  must 
be  catechized,  as  Elijah  was:  "  What  dost  thou  here, 
Elijah?"  That  we  may  give  a  good  account  to  God 
of  the  sincerity  of  our  intentions  in  our  approaches 
to  him,  we  ought,  before  we  come,  to  call  ourselves 
to  an  account  concerning  them. 

More  particularly,  to  examine  ourselves,  is  to  put 
serious  questions  to  ourselves,  and  to  our  own  hearts; 
and  to  prosecute  them  till  a  full  and  true  answer  be 
given  to  them.  These  six  questions  (among  others,) 
are  good  for  each  of  us  to  put  to  ourselves  in  our 
preparation  to  the  Lord's  Supper,  both  at  our  ad- 
mission, and  in  our  after  approaches  to  it :  "  What 
am  I?  What  have  I  done?  What  am  I  doing? 
What  progress  do  I  make  ?  What  do  I  want  ?  and, 
What  shall  I  resolve  to  do?" 

I.  Inquire,  What  am  I  ? — It  needs  no  inquiry,  but 
it  calls  for  serious  consideration,  that  I  am  a  reason- 
able creature,  lower  than  the  angels,  higher  than  the 
brutes,  capable  of  knowing,  serving,  and  glorifying 
God  in  this  world,  and  of  seeing  and  enjoying  him 
in  a  better.  I  am  made  for  my  Creator,  and  am 
accountable  to  him.  God  grant  I  have  not  such  a 
8 


86  communicant's  companion. 

noble  and  excellent  being  in  vain !  But  here  this 
question  has  another  meaning.  All  the  children  of 
men,  by  the  fall  of  the  first  Adam,  are  become  sin- 
ners; some  of  the  children  of  men,  by  the  grace  of 
the  second  Adam,  arc  become  saints:  some  remain 
in  a  state  of  nature,  others  arc  brought  into  a  state 
of  grace:  some  are  sanctified,  others  unsanctified. 
This  is  a  distinction  which  divides  all  mankind,  and 
which  will  last  when  all  other  divisions  and  subdivi- 
sions shall  be  no  more:  for  according  to  this  will  the 
everlasting  state  be  determined.  Now,  when  I  ask, 
What  am  I  ?  the  meaning  is,  To  which  of  these  two 
do  I  belong?  Am  I  in  the  favour  of  God,  or  under 
his  wrath  and  curse  .^  Am  I  a  servant  of  God,  or  a 
slave  to  the  world  and  the  flesh?  Look  forward 
and  ask.  Whither  am  I  going?  To  heaven  or  hell? 
If  I  should  die  this  night,  (and  I  am  not  sure  to 
live  till  to-morrow,)  whither  would  death  bring  me? 
Where  would  death  lodge  me?  In  endless  light, 
or  in  utter  darkness?  Am  I  in  the  narrow  way  that 
leads  to  life,  or  in  the  broad  way  that  leads  to  destruc- 
tion ?  I  am  called  a  Christian,  but  am  I  a  Christian, 
indeed  ?  Have  I  a  nature  answerable  to  the  name  ? 
It  highly  concerns  us  all  to  be  strict  and  impartial 
in  this  inquiry.  What  will  it  avail  us  to  deceive  our- 
selves? God  cannot  be  imposed  upon,  though  men 
may.  It  is  undoubtedly  true,  if  we  be  not  saints 
on  earth,  we  shall  never  be  saints  in  heaven.  It  is 
not  a  small  thing  about  which  I  arn  now  persuading 
thee  to  inquire:  no,  it  is  thy  life,  thy  precious  life, 
the  life  of  thy  soul,  thine  eternal  life,  which  depends 
upon  it.  Multitudes  have  been  deceived  in  this  mat- 
ter, whose  way  seemed  right,  but  the  end  of  it  proved 
the  Avays  of  death;  and  after  they  had  long  flattered 
themselves  in  their  own  eyes,  they  perished  at  last, 
with  a  lie  in  their  right  hand.  We  also  are  in  danger 
of  being  deceived,  and  therefore  have  need  to  be 
jealous  over  ourselves  with  a  godly  jealousy;  and 
being  told  that  many  who  eat  and  drink  in  Christ's 
presence,  will  be  disowned  and  rejected  by  him  in 
the  great  day,  we  have  each  of  us  more  reason  to 


communicant's  companion.  87 

suspect  ourselves  than  the  disciples  had,  and  to  ask, 
"Lord,  is  it  I?" 

But  it  especially  concerns  us  to  insist  upon  this 
inquiry,  when  we  draw  near  to  God  in  the  Lord's 
Supper.  It  is  children's  bread  that  is  there  prepared: 
Am  I  a  child?  If  not,  I  have  no  part  nor  lot  in  the 
matter.  I  am  there  to  seal  a  covenant  with  God; 
but,  if  I  never  made  the  covenant,  never  in  sincerity 
consented  to  it,  I  shall  put  the  seal  to  a  blank,  nay, 
to  a  curse. 

Therefore,  that  I  may  discover,  in  some  measure, 
what  my  spiritual  state  is,  let  me  seriously  inquire, 

1.  What  choice  have  I  made? — Have  I  chosen 
God's  favour  for  my  felicity  and  satisfaction,  or  the 
pleasures  of  sense,  and  the  wealth  of  this  world? 
Since  I  came  to  be  capable  of  acting  for  myself,  and 
discerning  between  my  right  hand  and  my  left,  have 
I  made  religion  my  deliberate  choice  ?  Have  I  chosen 
God  for  my  portion,  Christ  for  my  master,  the  Scrip- 
ture for  my  rule,  holiness  for  my  way,  and  heaven 
for  my  home  and  everlasting  rest?  If  not,  how  can 
I  expect  to  have  what  I  never  chose  ?  If  my  cove- 
nant with  the  world  and  the  flesh  (which  certainly 
amounts  to  a  covenant  with  death,  and  an  agreement 
with  hell,)  be  still  in  force,  and  never  yet  broken, 
never  yet  disannulled,  what  have  I  to  do  to  take 
God's  covenant,  and  the  seal  of  it  into  my  mouth? 
But  if  I  have  refused  Satan's  ofl'ers  of  the  kingdoms 
of  this  world,  and  the  glory  of  them,  and  given  the 
preference  to  the  gospel  offer  of  a  kingdom  in  the 
other  world,  and  the  glory  of  that,  I  have  reason  to 
bless  the  Lord  who  gave  me  that  counsel,  and  to  hope 
that  he,  who  hath  directed  me  to  choose  the  way  of 
truth,  will  enable  me  to  "  stick  to  his  testimonies." 

2.  What  change  have  I  experienced? — When  I 
ask,  Am  I  a  child  of  wrath,  or  a  child  of  love  ?  I 
must  remember  that  I  was  by  nature  a  child  of  wrath. 
Now,  can  I  witness  to  a  change  ?  Though  I  cannot 
exactly  tell  the  time  and  manner,  and  the  steps  of 
that  change,  yet  "  one  thing  I  know,  that  whereas  I 
was  blind,  now  I  see."     Though,  in  many  respects. 


88  COMiMUNICANT's    COMPANION. 

it  is  Still  bad  with  me,  yet  thanks  be  to  God,  it  is  bet- 
ter with  me  than  it  has  been.  Time  was,  when  I 
minded  nothing  but  sport  and  pleasure,  or  nothing 
but  the  business  of  this  world;  when  I  never  serious- 
ly thought  of  God  and  Christ,  and  my  soul  and  an- 
other world:  but  now  it  is  otherwise;  now  I  see  a 
reality  in  invisible  things.  I  find  an  alteration  in  my 
care  and  concern;  and  now  I  ask  more  solicitously, 
"What  shall  I  do  to  be  saved?"  than  ever  I  asked, 
"  What  shall  I  eat,  or  what  shall  I  drink,  or  where- 
withal shall  I  be  clothed?"  Time  was,  when  this 
vain  and  carnal  heart  of  mine  had  no  relish  at  all  of 
holy  ordinances,  took  no  delight  in  them,  called  them 
a  task  and  a  weariness.  But  now  it  is  otherwise;  I 
love  to  be  alone  with  God,  and  though  I  bring  little 
to  pass,  yet  I  love  to  be  doing  in  his  service.  If  I 
have,  indeed,  experienced  such  a  change  as  this; 
if  this  blessed  turn  be  given  to  the  bent  of  my  soul, 
grace,  free  grace,  must  have  the  glory  of  it,  and  I 
may  take  the  comfort  of  it.  But  if  I  have  not  found 
any  such  work  wrought  in  my  heart ;  if  I  am  still 
what  I  was  by  nature,  vain,  and  carnal,  and  careless: 
if  Jordan  runs  still  in  the  old  channel,  and  was  never 
yet  driven  back  before  the  ark  of  the  covenant;  I 
have  reason  to  suspect  the  worst  by  myself.  If  all  go 
one  way  without  struggle  or  opposition,  it  is  to  be 
feared  it  is  not  the  right  way. 

3.  W^iat  is  the  bent  of  my  affections  ? — The  affec- 
tions are  the  pulse  of  the  soul.  If  we  would  know 
its  state,  we  must  observe  how  that  pulse  beats. 
How  do  I  stand  affected  to  sin?  Do  I  dread  it  as 
most  dangerous,  loathe  it  as  most  odious,  and  com- 
plain of  it  as  most  grievous?  Or  do  I  make  a  light 
matter  of  it,  "  as  the  madman  that  casteth  firebrands, 
arrows,  and  death,  and  saith,  Am  not  I  in  sport?" 
Which  lies  heavier,  the  burden  of  sin,  or  the  burden 
of  affliction ;  and  of  which  am  I  most  desirous  to  be 
eased?  Wliat  think  I  of  Christ?  How  do  I  stand 
affected  to  him?  Do  I  love  him,  and  prize  him  as 
the  fairest  among  ten  thousand?  Or  hath  he  in  mine 
eyes  no  form  nor  comeliness,  and  is  he  no  more  than 


communicant's  companion.  89 

another  beloved?  How  do  I  stand  affected  to  the 
word  and  ordinances?  Are  God's  tabernacles  amia- 
ble with  me,  or  are  they  despicable?  Am  I  in  God's 
service,  as  in  my  element,  as  one  that  calls  it  a  de- 
light? Or  am  I  in  it  as  under  confinement,  and  as 
one  that  calls  it  a  drudgery  ?  How  do  I  stand  affect- 
ed to  good  people?  Do  I  love  the  image  of  Christ 
wherever  I  see  it,  though  it  be  in  rags,  or  though  not 
in  my  own  colour?  Do  I  honour  them  that  fear  the 
Lord,  and  choose  his  people  for  my  people,  in  all 
conditions  ?  Or  do  I  prefer  the  gaieties  of  the  world 
before  the  beauties  of  holiness?  How  do  I  stand 
affected  to  this  world?  Is  it  under  my  feet,  where 
it  should  be ;  or  in  my  heart,  where  Christ  should  be  ? 
Do  I  value  it,  and  love  it,  and  seek  it  with  a  pre- 
vailing concern?  Or  do  I  look  upon  it  with  a  holy 
contempt  and  indifference  ?  Which  have  the  greater 
command  over  me,  and  which,  in  my  account,  have 
the  most  powerful  and  attractive  charms ;  those  riches, 
honours,  and  pleasures  that  are  worldly,  or  those  that 
are  spiritual  and  divine?  How  do  I  stand  affected 
to  the  other  world?  Do  I  dread  eternal  misery  in  a 
world  of  spirits,  more  than  the  greatest  temporal 
calamities  here  in  this  world  of  sense  ?  Do  I  desire 
eternal  happiness  in  a  future  state,  more  than  the 
highest  contentments  and  satisfactions  to  which  this 
present  state  can  pretend  ?  Or  are  the  things  of  the 
other  world,  though  sure  and  near,  looked  upon  as 
doubtful  and  distant,  and  consequently  little  ?  By 
a  close  prosecution  of  such  inquiries  as  these,  with  a 
charge  to  conscience,  in  God's  name,  to  make  a  true 
answer  to  them,  we  may  come  to  know  our  own 
selves. 

4.  What  is  the  course  and  tenor  of  our  conversa- 
tions?— The  tree  is  known  by  its  fruits.  Do  I  work 
the  works  of  the  flesh,  or  bring  forth  the  fruits  of  the 
Spirit?  The  apostle  gives  us  instances  of  both.  Be 
not  deceived  yourselves,  neither  let  any  man  deceive 
you:  "He  that  doth  righteousness,  is  righteous." 
And  the  surest  mark  of  uprightness  is,  "  keeping  our- 
selves from  our  own  iniquity."  Do  I  allow  myself 
8* 


90  comiMunicant's  companion. 

in  any  known  sin,  under  the  cloak  of  a  visible  pro- 
fession? Dare  I,  upon  any  provocation,  swear  or 
curse,  or  profane  God's  holy  name,  and  therein  speak 
the  language  of  his  enemies  ?  Dare  I,  upon  any 
allurement  to  please  my  appetite,  or  please  my  com- 
pany, drink  to  excess,  and  sacrifice  my  reason,  ho- 
nour, and  conscience,  to  that  base  and  brutish  lust? 
Dare  I  defile  a  living  temple  of  the  Holy  Ghost  by 
adultery,  fornication,  uncleanness,  or  any  act  of  las- 
civiousness?  Dare  I  tell  a  lie  for  my  gain  or  reputa- 
tion? Dare  I  go  beyond  or  defraud  my  brother  in 
any  matter,  cheat  those  I  deal  Avith,  or  oppress  those 
I  have  advantage  against?  Dare  I  deny  relief  to  the 
poor  that  really  need  it,  when  it  is  in  the  power  of  my 
hand  to  give  it?  Dare  I  bear  malice  to  any,  and 
study  revenge?  If  so,  I  must  know  that  these  are 
not  the  spots  of  God's  children.  If  this  be  the  life  I 
live,  I  am  certainly  a  stranger  to  the  life  of  God.  But 
if,  upon  search,  my  own  heart  tells  me  that  I  keep 
myself  pure  from  these  pollutions,  and  "  herein  exer- 
cise myself,  to  have  always  a  conscience  void  of 
ofljcncc,  both  towards  God  and  towards  man ;"  if  I 
have  respect  to  all  God's  commandments,  and  make 
it  my  daily  care  in  every  thing  to  frame  my  life  ac- 
cording to  them,  and  to  keep  m  the  fear  of  God  every 
day,  and  all  the  day  long;  and  wherein  I  find  I  am 
defective,  and  come  short  of  my  duty,  I  repent  of  it, 
and  am  more  watchful  and  diligent  for  the  future:  1 
have  reason  to  hope,  that  though  I  have  not  yet  at- 
tained, neither  am  already  perfect,  yet  there  is  a  good 
work  begun  in  me,  which  shall  be  performed  mito 
the  day  of  Christ. 

Thus  we  must  examine  our  spiritual  state ;  and, 
that  the  trial  may  come  to  an  issue,  we  must  earnest- 
ly pray  to  God  to  discover  us  to  ourselves,  and 
must  be  willing  to  know  the  truth  of  our  case:  and 
the  result  must  be  this: — 

1.  If  we  find  cause  to  fear  that  our  spiritual  state 
is  bad,  and  that  we  are  yet  unsanctified  and  unrege- 
nerate,  we  must  give  all  diligence  to  get  the  matter 
mended.     If  our  state  be  not  good,  yet,  thanks  be  to 


communicant's  companion.  91 

God,  it  may  be  made  good :  "  There  is  hope  in  Israel 
concerning  this  thing."  Rest  not,  therefore,  in  thy 
former  faint  purposes  and  feeble  efforts ;  but  consider 
more  seriously  than  ever  the  concerns  of  thy  soul. 
Pray  more  seriously  than  ever  for  the  sanctifying 
grace  of  God ;  put  forth  thyself  more  vigorously  than 
ever  to  improve  that  grace;  resolve  more  firmly  than 
ever  to  live  a  holy  life,  and  depend  more  closely  than 
ever  upon  the  merit  and  strength  of  Jesus  Christ,  and 
I  hope  thou  wilt  soon  experience  a  blessed  change. 

2.  If  we  find  cause  to  hope  that  our  spiritual  state 
is  good,  we  must  take  the  comfort  of  it,  and  give  God 
the  praise,  and  not  hearken  to  the  tempter  when  he 
would  disturb  our  peace,  and  hinder  our  progress,  by 
calling  it  in  question.  Though  we  must  always  abase 
ourselves,  and  be  jealous  over  ourselves,  yet  we  must 
not  derogate  from  the  honour  of  God's  grace,  nor 
deny  its  work  in  us.  God  keep  us  all,  both  from 
deceiving  ourselves  with  groundless  hopes,  and  from 
disquieting  ourselves  with  groundless  fears. 
-  II.  Inquire,  What  have  I  done? — We  come  to  the 
ordinance  of  the  Lord's  Supper,  to  receive  the  remis- 
sion of  our  sins,  according  to  the  tenor  of  the  new 
covenant.  Now,  one  thing  required  of  us,  in  order 
to  peace  and  pardon,  is,  that  we  confess  our  sins.  If 
we  do  that,  "  God  is  faithful  and  just  to  forgive  them." 
But  if  we  cover  them,  we  cannot  prosper.  Not  that 
we  can,  by  our  confessions,  inform  God  of  any  thing 
he  did  not  know  before,  as  earthly  princes  are  inform- 
ed by  the  confessions  of  criminals ;  but  thus  we  must 
give  glory  to  God,  and  take  shame  to  ourselves,  and 
strengthen  our  own  guard  against  sin  for  the  future. 
In  the  confession  of  sin,  it  is  requisite  that  we  be 
particular ;  the  high  priest,  on  the  day  of  atonement, 
must  confess,  over  the  scape-goat,  "  all  the  iniquities 
of  the  children  of  Israel,  and  all  their  transgressions 
in  all  their  sins."  It  is  not  enough  to  say,  as  Saul, 
"I  have  sinned;"  but  we  must  say,  as  David,  "I 
have  sinned,  and  done  this  evil;"  as  Achan,  "  I  have 
sinned,  and  thus  and  thus  have  I  done."  A  broken 
heart  will  thereby  be  more  broken,  and  better  pre- 


92  communicant's  companion. 

pared  to  be  bound  up ;  a  burdened  conscience  will 
thereby  be  eased,  as  David's  was  when  he  said,  "  I 
will  confess,"  Commonly,  the  more  particular  and 
free  we  are  in  confessing  our  sins  to  God,  the  more 
comfort  we  have  in  the  sense  of  the  pardon :  deceit 
lies  in  generals. 

It  is  therefore  necessary,  in  order  to  a  particular 
confession  of  sin,  that  we  "  search  and  try  our  ways;" 
that  we  examine  our  consciences,  look  over  their  re- 
cords, examine  the  actions  of  our  past  life,  and  serious- 
ly call  to  mind  wherein  we  have  offended  God  in  any 
thing.  The  putting  of  this  question  is  spoken  of  as 
the  first  step  towards  repentance:  "  No  man  repent- 
ed him  of  his  wickedness,  saying,  What  have  I 
done?"  For  want  of  this  inquiry  duly  made,  when 
men  are  called  to  return,  they  baffle  the  call  with 
that  careless  question,  "Wherein  shall  we  return?" 
Let  us  therefore  set  ourselves  to  look  back,  and  re- 
member our  faults  this  day :  it  is  better  to  be  minded 
of  them  now,  when  the  remembrance  of  them  will 
open  to  us  a  door  of  hope,  than  be  minded  of  them 
in  hell,  where  sin  remembered  will  aggravate  an  end- 
less despair. 

We  ought  to  be  often  calling  ourselves  to  an  ac- 
count :  in  the  close  of  every  day,  of  every  week,  the 
day's  work,  the  week's  work  should  be  reviewed. 
It  is  one  of  the  richest  of  Pythagoras'  golden  verses, 
wherein,  though  a  heathen,  he  advises  his  pupil, 
every  night  before  he  sleeps,  to  go  over  the  actions 
of  the  day,  and  revolve  them  three  times  in  his  mind, 
asking  himself  seriously  these  questions: — "  Wherein 
have  I  transgressed?  What  have  I  done?  What 
duty  hath  been  omitted?"  The  oftener  it  is  done, 
the  easier  it  is  done:  even  reckonings  make  long 
friends.  But  it  is  especially  necessary  that  it  be 
done  before  a  sacrament:  former  reflections  made, 
ought  then  to  be  repeated;  and  with  a  particular  ex- 
actness we  nuist  consider  what  our  ways  have  been 
since  we  were  last  renewing  our  covenants  with  God 
at  his  table,  that  we  may  be  humbled  for  the  follies 
to  which  we  have  returned  since  God  spoke  peace 


communicant's  companion.  93 

to  US,  and  may  be  more  particular  and  steady  in  our 
resolutions  for  the  future. 

To  give  some  assistance  in  this  inquiry,  I  shall 
instance  some  heads  of  it.  Let  the  interrogatories 
be  such  as  these : — 

V  I.  How  have  I  employed  my  thoughts?  Has 
God  been  in  all  my  thoughts? — It  is  well  if  he  has 
been  in  any.  When  I  awake,  am  I  still  with  him? 
Or  am  I  not  still  with  the  world  and  the  flesh? 
When  I  should  have  been  contemplating  the  glory 
of  God,  the  love  of  Christ,  and  the  great  things  of  the 
other  world,  has  not  my  heart  been  with  the  fool's 
eyes  in  the  ends  of  the  earth,  "  following  after  lying 
vanities,  and  forsaking  mine  own  mercies?"  How 
seldom  have  I  thought  seriously,  and  with  any  fixed- 
ness, on  spiritual  and  divine  things?  I  set  myself 
sometimes  to  meditate,  but  I  soon  break  off  abruptly, 
and  this  treacherous  heart  starts  aside  like  a  broken 
bow,  and  nothing  that  is  good  is  brought  to  any  head; 
but  how  have  vain  and  vile  thoughts  lodged  within 
me,  gone  out  and  come  in  with  me,  lain  down  and 
risen  up  with  me,  and  crowded  out  good  thoughts? 
Has  not  the  "  imagination  of  the  thoughts  of  my 
heart"  been  evil,  only  evil,  and  that  continually? 

2.  How  have  I  governed  my  passions? — Have 
they  been  kept  under  the  dominion  of  religion  and 
right  reason?  Or  have  they  not  grown  intemperate 
and  headstrong,  and  transgressed  due  bounds?  Have 
not  provocations  been  too  much  resented,  and  made 
too  deep  an  impression?  Has  not  my  heart  many 
times  been  hot  within  me,  too  hot,  so  that  its  heat 
has  consumed  the  peace  of  my  own  mind,  and  the 
love  I  owe  my  brother?  Has  not  anger  rested  in 
my  bosom?  Have  not  malice  and  uncharitableness, 
secret  enmities  and  antipathies,  been  harboured  there, 
where  love  and  peace  should  have  reigned  and  given 
law? 

3.  How  have  I  preserved  my  purity? — Have  I 
possessed  my  vessel  in  sanctification  and  honour,  or 
am  I  not  conscious  to  myself  of  indulging  the  lust 
of  uncleanness?    If,  by  the  grace  of  God,  I  have  kept 


94  communicant's  companion. 

my  body  pure,  yet  has  not  my  spirit  been  defiled  by 
impure  thoughts  and  affections?  I  have  made  a  co- 
venant with  mine  eyes  not  to  look  and  lust,  but  have 
I  made  good  that  covenant?  Have  I  in  no  instance 
transgressed  the  laws  of  chastity  in  my  heart,  and 
modesty  in  my  behaviour?  Let  this  inquiry  be  made 
with  a  strict  guard  upon  the  soul,  lest  that  which 
should  not  be  named  among  Christians,  be  thought 
of  without  that  just  abhorrence  and  detestation  which 
becomes  saints. 

4.  How  have  I  used  my  tongue? — It  was  design- 
ed to  be  my  glory,  but  has  it  not  been  my  shame? 
Has  not  much  corrupt  communication  proceeded  out 
of  my  mouth,  and  little  of  that  which  is  good,  which 
might  either  manifest  grace,  or  minister  grace?  Have 
not  I  sometimes  spoken  unadvisedly,  and  said  that  in 
haste  which  at  leisure  I  could  have  wished  unsaid? 
Have  not  I  said  that,  by  which  God's  great  name 
has  been  dishonoured,  or  my  brother's  good  name 
reproached,  or  my  own  exposed?  If,  for  every  idle 
woid  that  I  speak,  I  must  give  account  to  God,  I  had 
best  call  myself  to  an  account  for  them,  and  I  shall 
find  innumerable  evils  compassing  me  about. 

5.  How  have  I  spent  my  time?  —  So  long  as  I 
have  lived  in  the  world,  to  what  purpose  have  I 
lived?  What  improvement  have  I  made  of  my  days 
for  doing  or  getting  good?  It  is  certain  I  have  lost 
time;  have  I  yet  begun  to  redeem  it,  and  to  repair 
those  losses?  How  many  hours  have  I  spent  that 
might  have  been  spent  much  better?  There  is  a  duty 
which  every  day  requires,  but  how  little  of  it  has 
been  done  in  its  day ! 

6.  How  have  I  managed  my  worldly  calling? — 
Have  I  therein  abode  with  God,  or  have  I  not  in 
many  instances  of  it  wandered  from  him?  Have  I 
been  just  and  fair  in  all  my  dealings,  and  spoken  the 
truth  from  my  heart?  Or  have  I  not  sometimes  dealt 
deceitfully  in  bargaining,  and  said  that  which  border- 
ed upon  a  lie  ?  Has  not  fleshly  wisdom  governed  me 
more  than  that  simplicity  and  godly  sincerity  which 
becomes  an  Israelite  indeed?     Have  I  no  wealth  got 


communicant's  companion.  95 

by  vanity,  no  unjust  gain,  no  blot  of  that  kind  cleav- 
ing to  my  hand? 

7.  How  have  I  received  my  daily  food? — Have 
I  never  transgressed  the  law  of  temperance  in  meat 
and  drink,  and  so  made  my  table  my  snare?  Have 
not  God's  good  gifts  been  abused  to  luxury  and  sen- 
suality, and  the  body,  which,  by  the  sober  use  of 
them,  should  have  been  fitted,  by  the  excessive  use 
of  them,  unfitted  to  serve  the  soul  in  the  service  of 
God?  Have  I  not  eaten  to  myself,  and  drunk  to 
myself,  when  I  should  have  eaten  and  drunk  to  the 
glory  of  God? 

8.  How  have  I  done  the  duty  of  my  particular 
relations? — The  word  of  God  has  expressly  taught 
me  my  duty  as  a  husband,  a  wife,  a  parent,  a  child, 
a  master,  a  servant;  but  have  I  not  in  many  things 
failed  of  my  duty?  Have  not  I  carried  myself  dis- 
respectfully to  my  superiors,  disdainfully  to  my  infe- 
riors, and  disingenuously  to  my  equals?  Have  I 
given  to  each  that  which  is  just  and  right,  and  ren- 
dered to  all  their  dues  ?  Have  I  been  a  comfort  to 
my  relations,  or  have  I  not  caused  grief? 

9.  How  have  I  performed  my  secret  worship  ? — 
Have  I  been  constant  to  it,  morning  and  evening;  or 
have  I  not  sometimes  omitted  it,  and  put  it  by  with 
some  frivolous  excuse?  Have  I  been  conscientious 
in  it,  and  done  it  with  an  eye  to  God;  or  have  I 
not  kept  it  up  merely  as  a  custom,  and  suffered  it  to 
degenerate  into  a  formality  ?  Have  I  been  lively  and 
serious  in  secret  prayer  and  reading;  or  have  I  not 
rested  in  the  outside  of  the  performance,  without  any 
close  application  and  intention  of  mind  in  it? 

10.  How  have  I  laid  out  what  God  has  given  me 
in  the  world? — I  am  but  a  steward;  have  I  been 
faithful?  Have  I  honoured  the  Lord  with  my  sub- 
stance, and  done  good  with  it ;  or  have  I  wasted  and 
misapplied  my  Lord's  goods?  Hath  God  had  his 
dues,  my  family  and  the  poor  their  dues,  out  of  my 
estate  ?  What  should  have  been  consecrated  to  piety 
and  charity,  has  it  not  been  either  sinfully  spared,  or 
sinfully  spent? 


96  communicant's  companion. 

11.  How  have  I  improved  the  Lord's  day,  and 
the  other  helps  I  have  had  for  my  soul  ? — I  enjoy 
great  plenty  of  the  means  of  grace ;  have  I  grown  in 
grace  in  the  use  of  those  means,  or  have  I  not  re- 
ceived the  grace  of  God  therein  in  vahi?  Have  I 
"  called  the  Sabbath  a  delight,  the  holy  of  the  Lord, 
and  honourable;"  or  have  1  not  snuffed  at  it,  and 
said,  "  When  will  the  Sabbath  be  gone?"  How 
have  I  profited  by  sermons  and  sacraments,  and  the 
other  advantages  of  solemn  assemblies?  Have  I 
received  and  retained  the  good  impressions  of  holy 
ordinances ;  or  have  I  not  lost  them,  and  let  them 
slip? 

12.  How  have  I  borne  my  afflictions?  —  When 
Providence  has  crossed  me,  and  frowned  upon  me, 
what  frame  have  I  been  in,  repining  or  repenting? 
Have  I  submitted  to  the  will  of  God  in  my  afflictions, 
and  patiently  accepted  the  punishment  of  my  iniqui- 
ty; or  have  I  not  striven  with  my  Maker,  and  quar- 
reled with  his  disposals?  When  mine  own  foolish- 
ness has  perverted  my  way,  has  not  my  heart  fretted 
against  the  Lord?  What  good  have  I  gotten  to  my 
soul  by  my  afflictions?  What  inward  gain  by  out- 
ward losses?  Has  my  heart  been  more  humbled  and 
weaned  from  the  world ;  or  have  I  not  been  harden- 
ed under  the  rod,  and  trespassed  yet  more  against 
the  Lord? 

Many  more  such  queries  might  be  adduced,  but 
these  may  suffice  for  a  specimen.  Yet  it  will  not  suf- 
fice to  put  these  questions  to  ourselves,  but  we  must 
diligently  observe  what  reply  conscience,  upon  an 
impartial  search,  makes  to  them.  We  must  not  do 
as  Pilate  did,  when  he  asked  our  Saviour,  What  is 
truth?  but  would  not  stay  for  an  answer.  No,  we 
must  take  pains  to  find  out  what  has  been  amiss,  and 
herein  must  accomplish  a  diligent  search. 

And,  as  far  as  we  find  ourselves  not  guilty,  we 
must  own  our  obligations  to  the  grace  of  God,  and 
return  thanks  for  that  grace,  and  let  the  testimony  of 
conscience  for  us  be  our  rejoicmg.     "  If  our  hearts 


communicant's  companion.  97 

condemn  us  not,  then  we  have  confidence  towards 
God." 

As  far  as  we  find  ourselves  guilty,  we  must  be 
humbled  before  God  for  it,  mourn  and  be  in  bitter- 
ness at  the  remembrance  of  it,  cry  earnestly  to  God 
for  pardon  of  it,  and  be  particular  in  our  resolutions, 
by  God's  grace,  to  sin  no  more.  Pray  as  Job  is 
taught — "  That  which  I  see  not  teach  thou  me;"  and 
promise  as  it  follows  there — "  Wherein  I  have  done 

-     iniquity,  I  will  do  no  more." 

*-^_^  III.  Inquire,  What  am  I  doing? — When  we  have 
considered  what  our  way  has  been,  it  is  time  to  con- 
sider what  it  is.     "  Ponder  the  path  of  thy  feet." 

1.  What  am  I  doing  in  the  general  course  of  my 
conversation?  Am  I  doing  any  thing  for  God,  for  my 
soul,  for  eternity;  any  thing  for  the  service  of  my 
generation ;  or  am  I  not  standing  all  the  day  idle  ?  It 
is  the  law  of  God's  house,  as  well  as  of  ours,  "  He 
that  will  not  labour,  let  him  not  eat." 

If  I  find  that,  according  as  my  capacity  and  oppor- 
tunity is,  through  the  grace  of  Christ,  I  am  going  on 
in  the  way  of  God's  commandments,  this  ordinance 
will  be  comforting  and  quickening  to  me;  but  if  I 
give  way  to  spiritual  sloth  and  slumber,  and  do  not 
mind  my  business,  let  this  shame  me  out  of  it,  and 
humble  me  for  it:  How  unworthy  am  I  to  eat  my 
master's  bread,  while  I  take  no  care  to  do  my  mas- 
ter's work! 

2.  What  am  I  doing  in  this  approach  to  the  ordi- 
nance of  the  Lord's  Supper? — I  know  what  is  to  be 
done,  but  am  I  doing  it  ?  Do  I  apply  myself  to  it  in 
sincerity,  and  with  a  single  eye ;  in  a  right  manner, 
and  for  right  ends?  Am  I  by  repentance  undoing 
that  which  I  have  done  amiss?  And  am  I,  by  re- 
newing my  covenant  with  God,  doing  that  better, 
which  I  have  formerly  done  well?  Am  I  joining 
myself  unto  the  Lord,  with  purpose  of  heart  to  cleave 
unto  him  to  the  end?  It  is  the  preparation  of  the 
passover;  am  I  doing  the  work  of  that  day  in  its 
day?  Am  I  purging  out  the  old  leaven,  buying  such 
things  as  I  have  need  of  against  the  feast,  without 

9 


98  communicant's  companion. 

money  and  without  price?  Am  I  engaging  my  heart 
to  approacli  unto  God,  or  am  I  thinicing  of  something 
else?  Am  I  slothful  in  this  business,  or  do  I  make  a 
business  of  it? 

Hero  it  is  good  to  examine,  whether,  beside  the 
common  and  general  intentions  of  this  ordinance,  there 
be  not  something  particular,  which  I  should  more 
especially  have  in  my  eye,  in  my  preparation  for  it. 
Do  I  find  my  heart  at  this  time  more  than  usually 
broken  for  sin,  and  humbled  at  the  remembrance  of 
it?  Let  me  then  set  in  vigorously  with  those  impres- 
sions, and  drive  that  nail.  Or  is  my  heart  in  a  spe- 
cial manner  alfected  with  the  love  of  Christ,  and  en- 
larged in  holy  wonder,  joy,  and  praise  ?  Let  its 
outgoings  that  way  be  quickened,  and  those  thoughts 
imprinted  deep,  and  improved. 

IV.  Inquire,  What  progress  do  I  make? — If,  upon 
examination,  there  appear  some  evidences  of  the 
truth  of  grace,  I  must  then  examine  my  growth  in 
grace;  for  grace,  if  it  be  true,  will  be  growing: 
"  That  well  of  water  will  be  springing  up,  and  he 
that  hath  clean  hands  will  be  stronger  and  stronger." 
There  is  a  spiritual  death,  or  at  least  some  prevailing 
spiritual  disease,  where  there  is  not  some  improve- 
ment and  progress  towards  perfection. 

By  what  measures,  then,  may  I  try  my  growth  in 
grace  ? 

1.  Do  I  find  my  practical  judgment  more  settled 
and  confirmed  in  its  choice  of  holiness  and  heaven? 
If  so,  it  is  a  sign  I  am  getting  forward.  We  cannot 
judge  of  ourselves  by  the  pangs  of  affection ;  those 
may  be  more  sensible  and  vehement  at  first;  and 
their  being  less  so  afterwards,  ought  not  to  discourage 
us.  The  fire  may  not  blaze  so  high  as  it  did,  and 
yet  may  burn  better  and  stronger.  But  do  I  see 
more  and  more  reason  for  my  religion?  Am  I  more 
strongly  convinced  of  its  certainty  and  excellency,  so 
as  to  be  able,  better  than  at  first,  to  "  give  a  reason 
of  the  hope  that  is  in  me?"  My  first  love  was  able 
to  call  religion  a  comfortable  service ;  Avas  my  after 
light  better  able  to  call  it  a  reasonalDle  service?     I 


communicant's  companion.  99 

was  extremely  surprised,  when,  at  first,  "  I  saw  men 
as  trees  walking;"  but,  am  I  now  better  satisfied, 
when  I  begin  to  see  all  things  more  clearly?  Am  I, 
through  God's  grace,  better  rooted  ?  Or  am  I,  through 
my  own  folly,  still  as  a  "  reed  shaken  with  the  wind  ?" 

2.  Do  I  find  ray  corrupt  appetites  and  passions 
more  manageable;  or  are  they  still  as  violent  and 
headstrong  as  ever?  Does  the  house  of  Saul  grow 
weaker  and  weaker,  and  its  struggles  for  the  domin- 
ion less  frequent,  and  more  feeble?  If  so,  it  is  a  good 
sign :  the  house  of  David  grows  stronger  and  stronger. 
Though  these  Canaanites  are  in  the  land,  yet  if  they  do 
not  make  head  as  they  have  done,  but  are  under  trib- 
ute, then  the  interests  of  Israel  are  gaining  ground. 
Do  I  find  that  my  desires  towards  those  things  that 
are  pleasing  to  sense  are  not  so  eager  as  they  have 
been,  but  the  body  is  kept  more  under,  and  brought 
into  subjection  to  grace  and  wisdom;  and  is  it  not 
so  hard  a  thing  to  me,  as  it  has  been  sometimes  to 
deny  myself?  Do  I  find  that  my  resentments  of  those 
things  which  are  displeasing  to  the  flesh,  are  not 
so  deep  and  keen  as  they  have  been?  Can  I  bear 
afflictions  from  a  righteous  God,  and  provocations 
from  unrighteous  men,  with  more  patience,  and  bet- 
ter composure  and  command  of  myself,  than  I  could 
have  done  ?  Am  I  not  so  peevish  and  fretful,  and 
unable  to  bear  an  afl"ront  or  disappointment,  as  some- 
times I  have  been?  If  so,  surely  He  that  has  "  begun 
the  good  work,  is  carrying  it  on."  But  if  nothing 
be  done  towards  the  suppressing  of  these  rebels,  to- 
wards the  weeding  out  of  these  "  roots  of  bitterness 
which  spring  up  and  trouble  us,"  though  we  lament 
them,  yet  we  do  not  prevail  against  them;  it  is  to  be 
feared  we  stand  still,  or  go  back. 

3.  Do  I  find  the  duties  of  religion  more  easy  and 
pleasant  to  me;  or  am  I  still  as  unskilful  and  un- 
ready in  them  as  ever?  Do  I  go  dexterously  about 
a  duty,  as  one  that  understands  it,  and  is  used  to  it, 
and  as  a  man  that  is  master  of  his  trade  goes  on  with 
the  business  of  it;  or  do  I  go  awkwardly  about  it,  as 
one  not  versed  m  it  ?     When  God  calls,  Seek  ye  my 


100  communicant's  companion. 

face;  do  I,  like  the  child  Samuel,  run  to  Eli, and  ter- 
minate my  regards  in  the  outside  of  the  service;  or 
do  I,  like  the  man  David,  cheerfully  answer, ''  Thy 
face,  Lord,  will  I  seek;"  and  so  enter  into  that  within 
the  veil?  Though,  on  the  one  hand,  there  is  not  a 
greater  support  to  hypocrisy,  than  a  formal,  custo- 
mary road  of  external  performances;  yet,  on  the  other 
hand,  there  is  not  a  surer  evidence  of  sincerity  and 
growth,  than  an  even,  constant,  steady  course  of  lively 
devotion,  which,  by  daily  use,  becomes  familiar  and 
easy,  and,  by  the  new  nature,  natural  to  us.  A  grow- 
ing Christian  takes  his  work  before  him,  and  sings 
at  it. 

4.  Do  I  find  my  heart  more  weaned  from  this  pre- 
sent life,  and  more  willing  to  exchange  it  for  a  better; 
or  am  I  still  loath  to  leave  it?  Are  thoughts  of  death 
more  pleasing  to  me  than  they  have  been,  or  are 
they  still  as  terrible  as  ever?  If,  through  grace,  we 
are  got  above  the  fear  of  death,  by  reason  of  which 
many  weak  and  trembling  Christians  are  all  their 
life-time  subject  to  bondage,  and  can  truly  say, "  We 
desire  to  depart  and  to  be  with  Christ,  which  is  far 
better,"  it  is  certain  we  are  gaining  ground,  though 
we  have  not  yet  attained. 

5.  If,  upon  search,  we  find  that  we  make  no  pro- 
gress in  grace  and  holiness,  let  the  ordinance  of  the 
Lord's  Supper  be  improved  for  the  furtherance  of 
our  growth,  and  the  removal  of  that,  whatever  it  is, 
which  hinders  it ;  if  we  find  we  thrive,  though  but 
slowly,  and  though  it  is  not  so  well  with  us  as  it 
should  be,  yet,  through  grace,  it  is  better  with  us 
than  it  has  been,  and  that  we  are  not  always  babes, 
let  us  be  encouraged  to  abound  so  much  the  more. 
"  Go  and  prosper;  the  Lord  is  with  thee,  whilst  thou 
art  with  him." 

-  V.  Inquire,  What  do  I  want? — A  true  sense  of 
our  spiritual  necessities  is  required  to  qualify  us  for 
spiritual  supplies.  The  hungry  only  are  filled  with 
good  things.  It  concerns  us,  therefore,  when  we 
come  to  an  ordinance,  which  is  as  a  spiritual  market, 
to  consider  what  we  have  occasion  for,  that  we  may 


communicant's  companion.  101 

know  what  to  lay  hold  on,  and  may  have  an  answer 
ready  to  that  question  which  will  be  put  to  us  at  that 
banquet  of  wine — "  What  is  thy  petition,  and  what 
is  thy  request?"  Or  that  which  Christ  put  to  the 
blind  men  — "  What  will  ye  that  I  shall  do  unto 
you?" 

"  Grace  and  peace  from  God  the  Father,  and  from 
our  Lord  Jesus  Christ,"  are  inclusive  of  all  the  bless- 
ings we  can  desire,  and  have  in  them  enough  to  sup- 
ply all  our  needs.  Since,  therefore,  we  must  ask  and 
receive,  that  our  joy  may  be  full,  it  concerns  us  to 
inquire  what  particular  grace  and  comfort  we  need, 
that  we  may,  by  faith  and  desire,  reach  forth  towards 
that  in  a  special  manner. 

1.  What  grace  do  I  most  want? — Wherein  do  I 
find  myself  most  defective,  weakest,  and  most  expo- 
sed? What  corruption  do  I  find  working  most  in 
me  ?  The  grace  that  is  opposite  to  that,  I  most  need. 
Am  I  apt  to  be  proud  or  passionate?  Humility  and 
meekness,  then,  are  the  graces  I  most  want.  Am  I 
apt  to  be  timorous  and  distrustful?  Faith  and  hope, 
then,  are  the  graces  I  most  want.  With  what  temp- 
tations am  I  most  frequently  assaulted  ?  Which  way 
does  Satan  get  most  advantage  against  me, — by  my 
constitution,  calling,  or  company?  There  I  most 
want  help  from  heaven,  and  strength  to  double  my 
guard.  Am  I  in  danger  of  being  drawn  by  my  out- 
ward circumstances  to  intemperance  or  deceit,  or 
oppression  or  dissimulation?  Then  sobriety,  justice, 
and  sincerity  are  the  graces  I  most  want.  What  is 
the  nature  of  the  duties  I  am  mostly  called  out  to, 
and  employed  in?  Are  they  such  as  oblige  me  to 
stoop  to  that  which  is  mean  ?  Then  self-denial  is  the 
grace  I  most  want.  Are  they  such  as  oblige  me  to 
struggle  with  that  which  is  difficult  and  discouraging  ? 
Then  courage  and  wisdom  are  the  graces  I  most 
want.  Whatever  our  wants  are,  there  are  promises 
in  the  new  covenant  adapted  to  them,  which,  in  this 
ordinance,  we  must,  in  a  particular  manner,  apply 
to  ourselves,  and  claim  the  benefit  of,  and  receive 
as  sealed  to  us.  If  we  cannot  bethink  ourselves  of 
9* 


102  communicant's  companion. 

particular  promises  suited  to  our  case,  yet  there  is 
enouc:h  in  the  general  ones:  "  I  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes." 
"  I  will  put  my  law  in  your  hearts,"  "and  my  fear," 
and  many  such  like.  And  we  know  who  has  said, 
"  My  c:race  is  sufticicnt  for  thee." 

2.  What  comfort  do  I  most  want? — ^What  is  the 
burden  that  lies  most  heavy?  I  must  seek  for  sup- 
port under  that  burden.  What  is  the  grief  that  is 
most  grieving?  I  must  seek  for  a  balance  to  that 
grief.  The  guilt  of  sin  is  often  disquieting  to  me: 
0  for  the  comfort  of  a  sealed  pardon !  The  power 
of  corruption  is  very  discouraging:  0  for  the  comfort 
of  victorious  grace !  I  am  often  tossed  with  doubts 
and  fears  about  my  spiritual  state,  as  if  the  Lord  had 
"utterly  separated  me  from  his  people,  and  I  were  a 
dry  tree:"  0  for  the  comfort  of  clear  and  unclouded 
evidences!  lam  sometimes  tempted  to  say,  "The 
Lord  hath  forsaken  me,  my  God  hath  forgotten  me:" 
0  that  he  would  seal  to  my  soul  that  precious  prom- 
ise, "  I  will  never  leave  thee  nor  forsake  thee !"  But 
my  greatest  trouble  arises  from  the  sense  of  my  own 
wealmess,  and  tendency  to  backslide ;  and  I  am  some- 
times ready  to  make  that  desperate  conclusion,  "  I 
shall  one  day  perish  by  the  hand  of  Saul:"  0  that  I 
may  have  the  comfort  of  that  promise,  "  I  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from 
me."  Tliere  is,  in  the  covenant  of  grace,  a  salve 
for  every  sore,  a  remedy  for  every  malady,  comforts 
suited  to  every  distress  and  sorrow ;  but  that  we  may 
have  the  benefit  of  them,  it  is  requisite  that  we 
"  know  every  one  his  own  sore,  and  his  own  grief," 
that  we  may  spread  it  before  the  Lord,  and  may 
apply  to  ourselves  that  relief  which  is  proper  for  it, 
and  "  from  tlie  fulness  which  is  in  Jesus  Christ,  may 
receive,  and  grace  for  grace,"  grace  for  all  occasions. 

Here  it  may  be  of  use  to  take  cognizance  even 
of  our  outward  condition,  and  inqun-e  into  the  cares 
and  burdens,  the  crosses  and  necessities  of  it;  for 
even  against  those  there  is  comfort  provided  in  the 
new  covenant,  and  administered  in  this  ordinance. 


communicant's  companion.  103 

«  Godliness  hath  the  promise  of  the  hfe  that  now  is." 
When  Christ  was  inviting  his  disciples  to  come  and 
dine  with  him,  he  asked  them  first,  "  Children,  have 
ye  any  meat?"  Christ's  inquiry  into  our  affairs, 
directs  us  to  make  known  before  him  in  particular, 
the  trouble  of  them.  Let  every  care  be  cast  upon 
the  Lord  in  this  ordinance,  lodged  in  his  hands,  and 
left  with  him ;  and  let  our  own  spirits  be  eased  of  it, 
by  the  application  of  that  general  word  of  comfort  to 
this  particular  case,  whatever  it  is,  "  He  careth  for 
you."  What  is  the  concern  I  am  most  thoughtful 
about,  relating  to  myself,  my  family,  or  friends?  Let 
that  way  be  committed  to  the  Lord,  and  to  his  wise 
and  gracious  conduct  and  disposal;  and  then  let  my 
thoughts  concerning  it  be  established.  What  is  the 
complaint  I  make  most  feelingly?  Is  it  of  a  sickly 
body,  disagreeable  relations,  a  declining  estate,  the 
removal  of  those  by  death  that  were  very  dear? 
Whatever  it  is,  spread  it  before  the  Lord,  as  Heze- 
kiah  did  Rabshakeh's  letter,  and  allow  no  complaint 
that  is  not  fit  to  be  spread  before  him.  When  God 
came  to  renew  his  covenant  with  Abraham,  and  to 
tell  him  that  he  was  his  shield,  and  his  exceeding 
great  reward,  Abraham  presently  puts  in  a  remon- 
strance of  his  grievance :  "  Behold,  to  me  thou  hast 
given  no  seed."  Hannah  did  so,  when  she  came  up 
to  worship.  And  we  also  must  bring  with  us  such 
a  particular  sense  of  our  afflictions,  as  will  enable  us 
to  receive  and  apply  the  comforts  here  offered  to  us, 
and  no  more.  Holy  David  observed  how  his  house 
was  with  God,  and  that  it  was  not  made  to  grow, 
when  he  was  taking  the  comfort  of  this,  that,  how- 
ever it  were,  "  God  had  made  with  him  an  everlast- 
ing covenant." 

,,r^  VI.  Inquire,  What  shall  I  resolve  to  do? — .This 
question  is  equivalent  to  tliat  of  Paul,  "  Lord,  what 
wilt  thou  have  me  to  do?"  We  come  to  this  ordi- 
nance solemnly  to  engage  ourselves  against  all  sin, 
and  to  all  duty;  and  therefore  it  is  good  to  consider 
what  that  sin  is  which  we  should  particularly  cove- 
nant against,  and  what  that  duty  to  which  we  should 


104  communicant's  companion. 

most  expressly  oblige  ourselves.  Though  the  gene- 
ral covenant  suffice  to  bind  conscience,  yet  a  parti- 
cular article  will  be  of  use  to  remind  conscience,  and 
to  make  the  general  engagement  the  more  effectual. 
It  is  good  to  be  particular  in  our  pious  resolutions,  as 
well  as  in  our  penitent  reflections. 

For  our  assistance  herein  let  us  inquire, 

1.  Wherein  have  we  hitherto  missed  it  most? — 
Where  we  have  found  ourselves  most  assaulted  by 
the  subtlety  of  the  tempter,  and  most  exposed  by  our 
own  weakness,  there  we  should  strengthen  our  de- 
fence and  double  our  guard.  What  is  the  sin  that 
lias  most  easily  beset  me — the  well-circumstanced 
sin?  That  is  it  which  I  must  more  particularly 
resolve  against  in  the  strength  of  the  grace  of  God. 
What  is  the  duty  I  have  most  neglected,  have  been 
most  backward  to,  and  most  careless  in?  To  that  I 
must  most  solemnly  bind  my  soul  with  this  bond. 

2.  Wherein  may  we  have  the  best  opportunity  of 
glorifying  God? — What  can  I  do  in  my  place  for 
the  service  of  God's  honour,  and  the  interests  of  his 
kingdom  among  men?  "  The  liberal  deviseth  liberal 
things,"  and  so  the  pious  devises  pious  things,  that 
he  may  both  engage  and  excite  himself  to  those  libe- 
ral pious  things,  in  and  by  this  ordinance.  What  is 
the  talent  I  am  entrusted  with  the  improvement  of? 
My  Lord's  goods  I  am  made  steward  of.  What  is 
it  that  is  expected  from  one  in  my  capacity?  What 
fruit  is  looked  for  from  me?  That  is  it  that  I  must 
especially  have  an  eye  to  in  my  covenants  with  God; 
to  that  I  must  bind  my  soul ;  for  that  I  must  fetch  in 
help  from  heaven,  that,  having  sworn,  I  may  per- 
form it. 


communicant's  companion.  105 


CHAPTER  V. 

INSTRUCTIONS  FOR    RENEWING   OUR    COVENANT   WITH    GOD 
IN  OUR  PREPARATION  FOR  THIS  ORDINANCE. 

I.  In  what  method  we  must  renew  our  covenant  with  God.  (i.)  We 
must  repent  of  our  sins,  by  which  we  have  rendered  ourselves  un- 
worthy to  be  taken  into  covenant :  three  things  to  be  lamented, 
(ii.)  We  must  renounce  the  devil,  the  world,  and  the  flesh :  open- 
ed  in  three  things,  (in.)  We  must  receive  Christ  as  offered  to  us, 
consenting  to  his  grace,  and  to  his  government,  (iv.)  We  must 
resign,  and  give  up  ourselves  to  God  in  Christ;  devote  ourselves 
to  his  praise,  and  submit  ourselves  to  his  power  :  in  three  things, 
(v.)  We  must  resolve  to  abide  in  it :  opened  in  two  things,  (vi.) 
We  mast  rely  on  the  rigliteousness  and  strength  of  Christ  herein  : 
opened  in  two  things.  II.  After  what  mariner  we  must  renew 
our  covenant ;  intelligently,  considerately,  humbly,  cheerfully,  and 
in  sincerity. 

It  is  the  wonderful  condescension  of  the  God  of  hea- 
ven, that  he  has  been  pleased  to  deal  with  man  in 
the  way  of  a  covenant,  that,  on  the  one  hand,  we 
might  receive  strong  consolations  from  the  promises 
of  the  covenant,  which  are  very  sweet  and  precious ; 
and,  on  the  other  hand,  might  lie  imder  strong  obli- 
gations from  the  conditions  of  the  covenant,  which, 
on  this  account,  have  greater  cogency  in  them  than 
mere  precept,  that  we  ourselves  have  consented  to 
them,  and  that  we  have  therein  consulted  our  own 
interest  and  advantage. 

The  ordinance  of  the  Lord's  Supper,  being  a  seal 
of  the  covenant,  and  the  solemn  exchanging  of  the 
ratifications  of  it,  it  is  necessary  we  make  the  cove- 
nant before  we  pretend  to  seal  it.  In  this  order, 
therefore,  we  must  proceed, — first  give  the  hand  to 
the  Lord,  and  then  enter  into  the  sanctuary ;  first  in 
secret  consent  to  the  covenant,  and  then  solemnly 
testify  that  consent:  this  is  like  a  contract  before 
marriage.  They  that  "  ask  the  way  to  Zion,  with 
their  faces  thitherward,  must  join  themselves  to  the 
Lord  in  a  perpetual  covenant."     The  covenant  is 


106  communicant's  companion. 

mutual,  and  in  vain  do  we  expect  the  blessings  of  the 
covenant,  if  we  be  not  truly  willing  to  come  under 
the  bonds  of  the  covenant.  We  must  "  enter  into 
covenant  with  the  Lord  our  God,  and  into  his  oath;" 
else  he  doth  not  "  establish  us  this  day  for  a  people 
unto  himself."  We  are  not  owned  and  accepted  as 
God's  people,  though  we  "  come  before  him  as  his 
people  come,"  and  sit  before  him  as  his  people  sit,  if 
we  do  not  in  sincerity  "  avouch  the  Lord  for  oiu: 
God."  In  our  baptism  this  was  done  for  us,  in  the 
Lord's  Supper  we  must  do  it  for  ourselves,  else  we 
do  nothing. 

Let  us  consider  then,  in  what  method,  and  after 
what  manner,  we  must  manage  this  great  transaction. 
'^.  In  what  method  we  must  renew  our  covenant 
with  God  in  Christ,  and  by  what  steps  we  must  pro- 
ceed. 

(i.)  We  must  repent  of  our  sms,  by  which  we  have 
rendered  ourselves  unworthy  to  be  taken  into  cove- 
nant with  God.  Those  that  would  be  exalted  to  this 
honour,  must  first  humble  themselves.  "  God  layeth 
his  beams  in  the  waters."  The  foundations  of  spirit- 
ual joy  are  laid  in  the  waters  of  penitential  tears,  there- 
fore this  sealing  ordinance  sets  that  before  us  which 
is  proper  to  move  our  godly  sorrow :  in  it  we  look  on 
him  whom  we  have  pierced,  and  if  we  do  not  mourn 
and  be  not  in  bitterness  for  him,  surely  "  our  hearts 
are  as  hard  as  a  stone,  yea,  harder  than  a  piece  of 
the  nether  millstone."  Those  that  join  themselves 
to  the  Lord,  must  go  weeping  to  do  it :  so  they  did — 
"  In  those  days,  and  in  that  time,  saith  the  Lord,  the 
children  of  Israel  shall  come,  they  and  the  children 
of  Judah  together,  going  and  weeping:  they  shall  go, 
and  seek  the  Lord  their  God.  They  shall  ask  the 
way  to  Zion,  with  their  faces  thitherward,  saying, 
Come,  and  let  us  join  ourselves  to  the  Lord  in  a  per- 
petual covenant  tliat  shall  not  be  forgotten."  That 
comfort  is  likely  to  last,  which  takes  rise  from  deep 
humiliation  and  contrition  of  soul  for  sin.  Those 
only  that  go  forth  weeping,  bearing  this  precious 
seed,  shall  come  again  rejoicing  in  God  as  theirs,  and 


communicant's  companion.  107 

bringing  the  sheaves  of  covenant  blessings  and  com- 
forts with  them.     Let  us  therefore  begin  with  this : 

1.  We  have  reason  to  bewail  our  natural  estrange- 
ment from  this  covenant.  When  we  come  to  be  for 
God,  we  have  reason  to  be  affected  with  sorrow  and 
shame,  that  ever  we  were  for  any  other;  that  ever 
there  should  have  been  occasion  for  our  reconcilia- 
tion to  God,  which  supposes  that  there  has  been  a 
quarrel.  Wretch  that  I  am,  ever  to  have  been  a 
stranger,  an  enemy  to  the  God  that  made  me,  at  war 
with  my  Creator,  and  in  league  with  the  rebels 
against  his  crown  and  dignity!  0  the  folly,  and 
wickedness,  and  misery,  of  my  natural  estate !  My 
first  father  an  Amorite,  and  my  mother  a  Hittite, 
and  myself  a  transgressor  from  the  womb,  alienated 
from  the  life  of  God,  and  cast  out  in  my  pollution. 
Nothing  in  me  lovely,  nothing  amiable,  but  a  great 
deal  loathsome  and  abominable.  Such  as  this  was 
my  nativity,  my  original. 

2.  We  have  reason  to  bewail  our  backwardness  to 
come  into  this  covenant.  Well  may  we  be  ashamed 
to  think  how  long  God  called,  and  we  refused  ;  how 
oft  he  stretched  forth  his  hand  before  we  regarded; 
how  many  offers  of  mercy  we  slighted,  and  against 
how  many  kind  invitations  we  stood  out;  how  long 
Christ  stood  at  the  door  and  knocked  before  we  open- 
ed to  him;  and  how  many  frivolous  excuses  we  made 
to  put  off  this  necessary  work.  What  a  fool  was  I 
to  stand  in  my  own  light  so  long!  How  ungrateful 
to  the  God  of  love,  who  waited  to  be  gracious !  How 
justly  might  I  have  been  for  ever  excluded  from  this 
covenant,  who  so  long  neglected  that  great  salvation ! 
Wherefore  I  abhor  myself. 

3.  We  have  reason  to  bewail  the  inconsistency  of 
our  hearts  and  lives  with  the  terms  of  this  covenant, 
since  first  we  professed  our  consent  to  it.  In  many 
instances  we  have  dealt  foolislily,  it  is  well  if  we  have 
not  dealt  falsely,  in  the  covenant.  In  our  baptism  we 
were  given  up  to  Christ  to  be  his,  but  we  have  lived 
as  if  we  were  our  own ;  we  then  put  on  the  Chris- 
tian livery,  but  we  have  done  little  of  the  Christian's 


108  communicant's  companion. 

work ;  we  were  called  by  Christ's  name  to  take  away 
our  reproach,  but  how  little  have  we  been  under  the 
conduct  and  government  of  the  Spirit  of  Christ! 
Since  we  became  capable  of  acting  for  ourselves, 
perhaps  we  have  oft  renewed  our  covenant  with  God, 
at  his  table,  and  upon  other  occasions;  but  we  have 
despised  tlie  oath,  "  in  breaking  the  covenant,  when, 
lo,  we  had  given  the  hand!"  Our  performances  have 
not  answered  the  engagements  we  have  solemnly 
laid  ourselves  under.  l)id  we  not  say,  and  say  it 
with  the  blood  of  Christ  in  our  hands,  that  we 
would  be  the  faithful  servants  of  the  God  of  heaven? 
We  did ;  and  yet  instead  of  serving  God,  we  have 
served  divers  lusts  and  pleasures,  we  have  made  our- 
selves slaves  to  the  flesh,  and  drudges  to  the  world; 
and  this  "  hath  been  our  manner  from  our  youth  up." 
Did  we  not  say,  "  we  would  not  transgress,  we  would 
not  offend  any  more?"  We  did;  and  yet  "  our  trans- 
gressions are  multiplied,  and  in  many  things  we 
offend  daily.  Did  we  not  say,  we  would  walk  more 
closely  with  God,  more  circumspectly  in  our  conver- 
sation, we  would  be  better  in  our  closets,  better  in 
our  families,  better  in  our  callings,  every  way  better? 
We  did ;  and  yet  we  are  still  vain  and  careless,  and 
unprofitable;  all  those  good  purposes  have  been  to 
little  purpose;  this  is  a  lamentation,  and  should  be 
for  a  lamentation.  Let  our  hearts  be  truly  broken 
for  our  former  breach  of  covenant  with  God,  and 
then  the  renewing  of  our  covenant  will  be  the  reco- 
very of  our  peace,  and  that  which  was  broken  shall 
be  bound  up,  and  made  to  rejoice. 

(ii.)  We  must  renounce  the  devil,  the  world,  and 
the  flesh,  and  every  thing  that  stands  in  opposition 
to,  or  competition  with,  the  God  to  whom  we  join 
ourselves  by  covenant.  If  we  will  indeed  deal  sin- 
cerely in  our  covenanting  with  God,  and  would  be 
accepted  of  him  therein,  our  "  covenant  with  death 
must  be  disannulled,  and  our  agreement  with  hell 
must  not  stand."  All  these  foolisli,  sinful  agree- 
ments, which  were  indeed  null  and  void  from  the 
beginning,  by  which  we  had  alienated  ourselves  from 


commttnicant's  companion.  109 

our  rightful  owner,  and  put  ourselves  in  possession 
of  the  usurper,  must  be  revoked  and  cancelled,  and 
our  consent  to  them  drawn  back  with  disdain  and 
abhorrence.  When  we  take  an  oath  of  allegiance  to 
God  in  Christ  as  our  rightful  king  and  sovereign, 
we  must  herein  abjure  the  tyranny  of  the  rebellious 
and  rival  powers.  "  0  Lord  our  God,  other  lords 
besides  thee  have  had  dominion  over  us,"  while  sin 
has  reigned  in  our  mortal  bodies,  in  our  immortal 
souls,  and  every  lust  has  been  a  lord;  but  now  we 
are  weary  of  that  heavy  yoke,  and  through  God's 
grace  it  shall  be  so  no  longer;  for,  from  henceforth, 
"  by  thee  only  will  we  make  mention  of  thy  name." 

The  covenant  into  which  we  are  to  enter  is  a  mar- 
riage covenant,  "  thy  Maker  is  to  be  thy  husband," 
and  thou  art  to  be  betrothed  to  him;  and  it  is  the 
ancient  and  fundamental  law  of  that  covenant,  that 
all  other  lovers  be  renounced,  all  other  beloved  ones 
forsaken;  and  the  same  is  the  law  of  this  covenant: 
"Thou  shalt  not  be  for  another  man,  so  will  I  also 
be  for  thee."  Quitting  all  others,  we  must  cleave  to 
the  Lord  only;  lovers  and  crowned  heads  will  not 
endure  rivals ;  on  these  terms,  and  no  other,  we  may 
covenant  with  God:  "  If  ye  do  return  unto  the  Lord 
with  all  your  hearts,  then  put  away  the  strange  gods 
and  Ashtaroth,"  else  it  is  not  a  return  to  God. 

1.  We  must  renounce  all  subjection  to  Satan's  rule 
and  government.  Satan's  seat  must  be  overturned 
in  our  hearts,  and  the  Redeemer's  throne  set  up  there 
upon  the  ruins  of  it.  We  must  disclaim  the  devil's 
power  over  us,  cast  off  that  iron  yoke,  and  resolve 
to  be  deceived  by  him  no  more,  and  led  captive  by 
him  at  his  will  no  more.  We  must  quit  the  service 
of  the  citizen  of  that  country,  and  feed  his  swine  no 
longer,  feed  upon  his  husks  no  more,  that  we  may 
return  to  our  father's  house,  where  there  is  bread 
enough  and  to  spare.  We  must  renounce  the  treach- 
erous conduct  of  the  evil  spirit,  that  we  may  put 
ourselves  under  the  guidance  of  the  holy  and  good 
Spirit.  All  that  turn  to  God,  must  turn  from  the 
power  of  Satan:  for  what  communion  has  Christ 
10 


110  communicant's  companion. 

with  Belial  ?  Our  covenant  with  God  engages  us  in 
a  war  with  Satan;  for  the  controversy  between  them 
is  such  as  will  by  no  means  allow  us  to  stand  neu- 
tral. 

2.  We  must  renounce  all  compliance  with  the 
wills  and  interests  of  the  flesh.  The  body,  though 
near  and  dear  to  the  soul,  yet  must  not  be  allowed 
to  have  dominion  over  it.  The  liberty,  sovereignty, 
and  honour  of  the  immortal  spirit,  by  which  we  are 
allied  to  the  upper  world,  that  world  of  spirits,  must 
be  asserted,  vindicated,  and  maintained  against  the 
usurpation  and  encroachments  of  the  body,  which  is 
of  the  earth  earthly,  and  by  which  we  are  allied  to 
the  beasts  that  perish.  The  elder  too  long  has  served 
the  younger,  the  nobler  has  served  the  baser;  it  is 
time  that  the  yoke  should  be  broken  from  off  its 
neck,  and  that  that  part  of  the  man  should  rule 
under  Christ,  whose  right  it  is.  The  servants  on 
horseback  must  be  dismounted,  the  lusts  of  the  flesh 
denied,  and  its  will  no  longer  admitted  to  give  law 
to  the  man:  and  the  princes,  who  have  walked  like 
servants  upon  the  earth,  must  be  raised  from  the 
dunghill,  and  made  to  inherit  the  throne  of  glory; 
the  dictates,  I  mean,  of  right  reason,  guided  by  reve- 
lation, and  consulting  the  true  interests  of  the  better 
part,  must  have  the  commanding  sway  and  empire 
in  us.  We  must  never  more  make  it  our  chief  good 
to  have  the  flesh  pleased,  and  the  desires  of  it  grati- 
fied, nor  ever  make  it  our  chief  business  to  make 
provision  for  the  flesh,  that  we  may  fulfil  the  lusts 
of  it.  Away  with  them,  away  with  them;  crucify 
them,  crucify  them ;  for,  like  Barabbas,  they  are 
robbers,  they  are  murderers,  they  are  enemies  to  our 
peace.  We  will  not  have  them  to  reign  over  us; 
no,  no,  we  know  them  too  well ;  we  have  no  king 
but  Jesus. 

3.  We  must  renounce  all  dependence  upon  this 
present  world,  and  conformity  to  it.  If  we  enter 
into  a  covenant  which  ensures  us  a  happiness  in  the 
other  world,  on  which  we  look  with  a  holy  concern, 
we  must  disclaim  the  expectations  of  happiness  in 


communicant's  companion.  Ill 

this  world,  and  therefore  look  upon  this  with  a  holy 
contempt.  God  and  mammon,  God  and  gain,  these 
are  contrary  the  one  to  the  other.  So  that  if  we 
will  be  fomid  loving  God,  and  cleaving  to  him,  we 
must  despise  the  world,  and  sit  loose  to  it.  We 
must  so  far  renounce  the  way  of  the  world,  as  not  to 
govern  ourselves  by  it,  and  take  our  principles  and 
measures  from  it ;  for  we  must  not  be  "  conformed 
to  this  world,"  nor  "  walk  according  to  the  course 
of  it."  We  must  so  far  renounce  the  men  of  the 
world,  as  not  to  incorporate  ourselves  with  them,  nor 
choose  them  for  our  people ;  because,  though  we  are 
in  the  world,  we  are  not  of  the  world,  nor  have  we 
received  the  spirit  of  the  world,  but  Christ  has  chosen 
and  called  us  out  of  it.  We  must  so  far  renounce 
the  wealth  of  the  world,  as  not  to  portion  ourselves 
out  of  it,  nor  lay  up  our  treasure  in  it;  nor  to  take 
up  with  the  things  of  this  world,  as  our  good  things, 
as  our  consolation,  as  our  reward,  as  the  penny  we 
agree  for.  For  in  God's  favour  is  our  life,  and  not 
in  the  smiles  of  this  world.  The  Lord  make  us  cor- 
dial in  thus  renouncing  these  competitors,  that  we 
may  be  found  sincere  in  covenanting  with  God  in 
Christ! 

(hi.)  We  must  receive  the  Lord  Jesus  Christ,  as 
he  is  offered  to  us  in  the  gospel.  In  renewing  our 
covenants  with  God,  it  is  not  enough  to  enter  our 
dissent  from  the  world  and  the  flesh,  and  to  shake 
off  Satan's  yoke,  but  we  must  enter  our  consent  to 
Christ,  and  take  upon  us  his  yoke.  In  the  everlast- 
ing gospel,  both  as  it  is  written  in  the  Scripture, 
and  as  it  is  sealed  in  this  sacrament,  salvation  by 
Christ,  that  great  salvation,  is  fairly  tendered  to  us 
who  need  it,  and  are  undone  for  ever  without  it.  We 
then  come  into  covenant  with  God,  when  we  accept 
of  this  salvation,  with  an  entire  complacency  and  con- 
fidence in  those  methods  which  infinite  wisdom  has 
taken,  of  reconciling  a  guilty  and  obnoxious  world 
to  himself  by  the  mediation  of  liis  own  Son,  and  a 
cheerful  compliance  with  those  methods  for  ourselves 
and  our  own  salvation. — Lord,  I  take  thee  at  thy 


112  communicant's  companion. 

word:  be  it  unto  thy  servant  according  to  that  word, 
which  is  so  well  ordered  in  all  things,  and  so  sure! 

We  must  accept  the  salvation  in  Christ's  way,  and 
upon  his  terms,  else  our  acceptance  is  not  accepted. 

By  a  hearty  consent  to  the  grace  of  Christ,  we  must 
accept  the  salvation  in  his  own  way,  in  such  a  way 
as  for  ever  excludes  boasting,  humbles  man  to  the 
dust,  and  will  admit  no  flesh  to  glory  in  his  presence; 
such  a  way  as,  though  it  leaves  the  blood  of  them 
that  perish  vipon  their  own  heads,  yet  lays  all  the 
crowns  of  them  that  are  saved  at  the  feet  of  free 
grace.  This  method  we  must  approve  of,  and  love 
this  salvation;  not  going  about  to  establish  our  own 
righteousness,  as  if,  by  pleading  not  guilty,  we  could 
answer  the  demands  of  the  covenant  of  innocency, 
and  so  be  justified  and  saved  by  it, — but  submit- 
ting "  to  the  righteousness  of  God  by  faith."  All 
the  concerns  that  lie  between  us  and  God,  we  must 
put  into  the  hands  of  the  Lord  Jesus,  as  the  great 
Mediator,  the  great  manager;  we  must  be  content 
to  be  nothing,  that  the  Lord  alone  may  be  exalted, 
and  Christ  may  be  all  in  all.  God  hath  declared 
more  than  once  by  a  voice  from  heaven,  "  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased."  To 
consent  to  Christ's  grace,  and  accept  of  salvation  in 
his  way,  is  to  echo  back  that  solemn  declaration, — 
This  is  my  beloved  Saviour  in  whom  I  am  Avell 
pleased:  the  Lord  be  well  pleased  with  me  in  him; 
for  out  of  him  I  can  expect  no  favour. 

By  a  hearty  consent  to  the  government  of  Christ, 
we  must  accept  the  salvation  on  his  own  terms. 
When  we  receive  Christ,  we  must  receive  an  entire 
Christ;  for,  "is  Christ  divided?" — a  Christ  to  sanc- 
tify and  rule  us,  as  well  as  a  Christ  to  justify  and 
save  us;  for  he  is  a  priest  upon  his  throne,  and  the 
council  of  peace  is  between  them  both.  What  God  has 
joined  together,  let  us  not  think  to  put  asunder.  He 
saves  his  people  from  their  sins,  not  in  their  sins;  and 
is  the  author  of  eternal  redemption  to  those  only  that 
obey  him.  That  very  "  grace  of  God  which  bringeth 
salvation,  teacheth  us  to  deny  migodliness,  and  world- 


communicant's  companion.  113 

ly  and  fleshly  lusts,  and  to  live  soberly,  righteously, 
and  godly  in  this  world."  Life  and  peace  are  to  be 
had  on  these  terms,  and  on  no  other;  and  are  we 
willing  to  come  up  to  these  terms?  Will  we  receive 
Christ  and  his  law,  as  well  as  Christ  and  his  love  ? 
Christ  and  his  cross,  as  well  as  Christ  and  his  crown? 
Lord,  I  will,  saith  the  believing  soul;  Lord,  I  do. 
"  My  beloved  is  mine,  and  I  am  his,"  to  all  the  in- 
tents and  purposes  of  the  covenant. 
i.^iv.)  We  must  resign  and  give  up  ourselves  to 
God  in  Christ. — God  in  the  covenant  makes  over 
not  only  his  gifts  and  favours,  but  himself  to  us:  "I 
will  be  to  them  a  God."  What  he  is  in  himself,  he 
will  be  to  us,  a  God  all-sufficient:  so  we  in  the  cove- 
nant must  offer  up,  not  only  our  serv^ices,  but  our- 
selves; our  own  selves,  body,  soul,  and  spirit,  to  God 
the  Father,  Son,  and  Holy  Ghost,  according  to  the 
obligations  of  our  baptism,  as  those  that  are  bound 
to  be  to  him  a  people.  This  surrender  is  to  be  solemn- 
ly made  at  the  Lord's  table,  and  sealed  there ;  it  must 
therefore  be  prepared  and  made  ready  before.  Let 
us  see  to  it,  that  it  be  carefully  drawn  up  without  ex- 
ception or  limitation,  and  the  heart  examined,  whe- 
ther a  free  and  full  consent  be  given  to  it.  We  must 
first  give  our  own  selves  unto  the  Lord,  and  I  know  not 
how  we  can  dispose  of  ourselves  better.  By  the 
mercies  of  God,  which  are  inviting,  and  very  encour- 
aging, we  must  be  wrought  upon  to  present  our  bo- 
dies and  souls  to  God  a  living  sacrifice  of  acknow- 
ledgment, not  a  dying  sacrifice  of  atonement;  which, 
if  it  be  holy,  shall  be  acceptable,  and  it  is  our  reason- 
able service.  Thus  he  that  covenants  with  God,  is 
directed  to  say,  "  I  am  the  Lord's,"  and  for  the  great- 
er solemnity  of  the  transaction,  to  subscribe  with  his 
hand  unto  the  Lord.  Not  that  we  do,  or  can  here- 
by transfer  or  convey  to  God  any  right  to  us  which 
He  had  not  before.  He  is  our  absolute  Lord  and 
owner,  and  has  an  incontestable  sovereignty  over  us 
and  propriety  in  us,  as  he  is  our  Creator,  Preserver, 
Benefactor,  and  Redeemer;  but  hereby  we  recognize 
and  acknowledge  his  right  to  us.  We  are  his  already 
10* 


114  communicant's   COMPANION. 

by  obligation,  more  his  than  our  own;  but,  that  we 
may  liave  the  benefit  and  comfort  of  being  so,  we 
must  be  his  by  our  own  consent.  More  particularly, 
1.  To  resign  ourselves  to  God,  is  to  "dedicate  and 
devote  ourselves  to  his  praise."  It  is  not  enough  to 
call  ourselves  by  his  name,  and  associate  ourselves 
with  those  that  do  so,  to  take  away  our  reproach ; 
but  we  must  consecrate  ourselves  to  his  name,  as 
living  temples.  It  is  a  gift,  a  gift  to  God;  all  I  am, 
all  I  have,  all  I  can  do  is  so;  it  is  a  dedicated  thing, 
which  it  is  sacrilege  to  alienate.  All  the  powers  and 
faculties  of  our  souls,  all  the  parts  and  members  of 
our  bodies,  we  must,  as  those  that  are  alive  from  the 
dead,  freely  yield  unto  God  as  instruments  of  right- 
eousness, to  be  used  and  employed  in  his  service  for 
his  glory.  All  our  endowments,  all  our  attainments, 
all  those  things  we  call  accomplishments,  must  be 
accounted  as  talents,  which  we  must  trade  with  for 
his  honour.  All  being  of  him  and  from  him,  all  must 
be  to  him  and  for  him.  Our  tongues  must  not  be 
our  own,  but  his,  in  nothing  to  ofiend  him,  but  to 
speak  his  praise,  and  plead  his  cause,  as  there  is  occa- 
sion. Our  time  not  our  own,  but  as  a  servant's  time, 
to  be  spent  according  to  our  Master's  directions,  and 
some  way  or  other  to  our  Master's  glory,  every  day 
being  in  this  sense  our  Lord's  day.  Our  estates  not  our 
own,  to  be  spent  or  spared  by  the  direction  of  our 
lusts,  but  to  be  used  as  God  directs:  "  God  must  be 
honoured  with  our  substance," — "  and  our  merchan- 
dise and  our  iiire  must  be  holiness  to  the  Lord."  Our 
interest  not  our  own,  with  it  to  seek  our  own  glory, 
but  to  be  improved  in  seeking  and  serving  God's 
glory;  that  is,  God's  glory  must  be  fixed  and  aimed 
at,  as  our  highest  and  ultimate  end,  in  all  the  care  we 
take  about  our  employments,  and  all  the  comforts  we 
take  in  our  enjoyments.  "  As  good  stewards  of  the 
manifold  grace  of  God,"  we  must  have  this  still  in 
our  eye,  "  that  God  in  all  things  may  be  glorified 
through  Jesus  Christ."  By  this  pious  intention  com- 
mon actions  must  be  sanctified,  and  done  "  after  a 
godly  sort."    Our  giving  up  ourselves  to  be  to  God  a 


communicant's  companion.  115 

people,  is  thus  explained:  it  is  "  to  be  to  him  for  a 
name,  and  for  a  praise,  and  for  a  glory," 

2.  To  resign  ourselves  to  God,  "  is  to  subject  and 
submit  ourselves  to  his  power;"  to  the  sanctifying 
power  of  his  Spirit,  tlie  commanding  power  of  his 
law,  and  the  disposing  power  of  his  providence. 
Such  as  this  is  the  subjection  to  which  we  must  con- 
sent, and  it  has  in  it  so  much  of  privilege  and  ad- 
vantage, as  well  as  duty  and  service,  that  we  have 
no  reason  to  stumble  at  it. 

(1.)  We  must  submit  ourselves  to  the  sanctifying 
power  of  God's  Spirit. — We  must  lay  our  souls  as 
soft  wax  under  this  seal,  to  receive  the  impressions 
of  it;  as  white  paper  under  this  pen,  that  it  may 
write  the  law  there.  Whereas  we  have  resisted 
the  Holy  Ghost,  quenched  his  motions,  and  striven 
against  him  when  he  has  been  striving  with  us,  we 
must  now  yield  ourselves  to  be  led  and  influenced 
by  him,  with  full  purpose  of  heart  in  every  thing  to 
follow  his  conduct,  and  comply  with  him.  When 
Christ  in  his  gospel  breathes  on  us,  saying,  "  Receive 
ye  the  Holy  Ghost,"  my  heart  must  answer,  "  Lord, 
I  receive  him,"  I  bid  him  welcome  into  my  heart; 
though  he  comes  as  a  spirit  of  judgment,  and  a  spirit 
of  burning,  as  a  refiner's  fire,  and  fuller's  soap,  yet, 
"  blessed  is  he  that  cometh  in  the  name  of  the  Lord." 
Let  him  come  and  mortify  my  lusts  and  corruptions, 
I  do  not  desire  that  any  of  them  should  be  spared ; 
let  them  die,  let  them  die  by  the  sword  of  the  Spirit, 
Agag  himself  not  excepted,  though  he  comes  deli- 
cately. Let  every  thought  within  me,  even  the 
inward  thought,  "  be  brought  into  captivity  to  the 
obedience  of  Christ."  Let  the  blessed  Spirit  do  his 
whole  work  in  me,  and  fulfil  it  with  an  almighty 
power. 

(2.)  We  must  submit  ourselves  to  the  commanding 
power  of  God's  law.  The  law,  as  it  is  in  the  hand 
of  the  Mediator,  is  God's  instrument  of  government; 
if  I  yield  myself  to  him  as  a  subject,  I  must  in  every 
thing  be  observant  of,  and  obedient  to,  that  law :  and 
now  I  covenant  to  be  so,  in  all  my  ways  to  walk  ac- 


116  communicant's  companion. 

cording  to  that  rule;  all  my  thoughts  and  affections, 
all  my  words  and  actions,  shall  be  under  the  direc- 
tion of  the  divine  law,  and  subject  to  its  check  and 
restraint.  God's  judgments  will  I  lay  before  me, 
and  have  respect  to  all  his  commandments;  by  them 
I  will  always  be  ruled,  overruled.  "  Let  the  word 
of  the  Lord  come,"  as  a  good  man  once  said,  "and 
if  I  had  six  hundred  necks,  I  would  bow  them  all 
to  the  authority  of  it."  Whatever  appears  to  me  to 
be  my  duty,  by  the  grace  of  God,  I  will  do  it,  how 
much  soever  it  interfere  with  my  secular  interest; 
whatever  appears  to  me  to  be  a  sin,  by  the  grace  of 
God  I  will  avoid  it,  and  refrain  from  it,  how  strong 
soever  my  corrupt  inclination  may  be  to  it:  "All 
that  the  Lord  shall  say  to  me,  I  will  do,  and  Avill  be 
obedient." 

(3.)  We  must  submit  ourselves  to  the  disposing 
power  of  God's  providence.  This  must  be  the  rule 
of  our  patience  and  passive  obedience,  as  the  former 
of  our  practice  and  active  obedience.  All  my  affairs 
relating  to  this  life,  I  cheerfully  submit  to  the  divine 
disposal;  let  them  be  directed  and  determined  as  in- 
finite wisdom  sees  fit,  and  I  will  acquiesce.  Let  the 
Lord  save  my  soul,  and  then  as  to  every  thing  else, 
"  let  him  do  with  me  and  mine  as  seemeth  good  unto 
him."  I  will  never  find  fault  with  any  thing  that 
God  does.  "  Not  as  I  will,  but  as  thou  wilt."  I 
know  I  have  no  wisdom  of  my  own ;  I  am  a  fool, 
if  I  lean  to  my  own  understanding;  and  therefore  I 
will  have  no  will  of  my  own :  "  Father,  thy  will  be 
done."  The  health  of  my  body,  the  success  of  my 
calling,  the  prosperity  of  my  estate,  the  agreeableness 
of  my  family,  the  continuance  of  my  comforts,  and 
the  issue  of  any  particular  concern  my  heart  is  upon, 
I  leave  in  the  hands  of  my  heavenly  Father,  who 
knows  what  is  good  for  me,  better  than  I  do  lor  my- 
self. If  in  any  of  these  I  be  crossed,  by  the  grace  of 
God  I  will  sul)niit  without  murmuring  or  disputing. 
All  is  well  that  God  does,  and  therefore  welcome  the 
will  of  God  in  every  event;  while  he  is  mine  and  I 
am  his,  nothing  shall  come  amiss  to  me. 


COMMUNiCANT's    COMPANION.  117 

^''  (v.)  We  must  resolve  to  abide  by  it  as  long  as  we 
live,  and  to  live  up  to  it.  In  our  covenanting  with 
God,  there  must  be,  not  only  a  present  consent — Lord, 
I  do  fake  thee  for  mine,  I  do  give  up  myself  to  thee, 
to  be  thine, — but  this  must  be  ripened  into  a  resolu- 
tion for  the  future,  "  with  purpose  of  heart  to  cleave 
unto  the  Lord."  We  must  lay  hold  on  wisdom,  so 
as  to  retain  it;  and  choose  the  way  of  truth,  so  as  to 
stick  to  it.  "  The  nail  in  the  holy  place  must  be 
well  clenched,  that  it  may  be  a  nail  in  a  sure  place." 
Many  a  pang  of  good  affections,  and  many  a  hopeful 
turn  of  good  inclinations,  comes  to  nothing  for  want 
of  resolution.  It  is  said  of  Rehoboam,  that  he  "  did 
evil,  because  he  prepared  not,  or  he  fixed  not,  his 
heart;"  so  the  Avord  is  in  the  margin,  "to  seek  the 
Lord."  The  heart  that  is  unfixed,  is  unprepared. 
Joshua  took  pains  with  the  people,  to  bring  them  up 
to  that  noble  resolution,  "  Nay,  but  we  will  serve 
the  Lord."  And  we  should  not  be  content  till  we 
are  also  in  like  manner  resolved,  and  firmly  fixed, 
for  God  and  duty,  for  Christ  and  heaven.  This  is 
the  preparation  of  the  gospel  of  peace,  wherewith 
our  feet  must  be  shod. 

Let  us  inquire  what  that  resolution  is,  to  which, 
in  an  entire  dependence  upon  the  grace  of  Christ,  we 
should  come  up,  in  our  covenanting  with  God. 

1.  We  must  come  up  to  such  a  settled  resolution 
as  does  not  reserve  a  power  of  revocation  for  our- 
selves. The  covenant  is  in  itself  a  perpetual  cove- 
nant, and  as  such  we  must  consent  to  it;  not  as  ser- 
vants hire  themselves,  for  a  year,  or  to  be  free  at 
a  quarter's  warning;  not  as  apprentices  bind  them- 
selves, for  seven  years,  to  be  discharged  at  the  expi- 
ring of  that  term;  but  it  must  be  a  covenant  for  life, 
a  covenant  for  eternity,  a  covenant  never  to  be  for- 
gotten; and  in  this  even  beyond  the  marriage-cove- 
nant, for  that  is  made  with  this  proviso,  "  Till  death 
us  do  part:"  but  death  itself  nnist  not  part  us  and 
Christ.  Our  covenant  must  be  made  like  that  ser- 
vant's, who  loved  his  master,  and  would  not  go  out 
free ;  our  ears  must  be  nailed  to  God's  door-post,  and 


118  communicant's  co^ipanion. 

we  must  resolve  to  serve  him  for  ever.  A  power  of 
revocation  reserved,  is  a  disannulling  of  the  covenant. 
It  is  no  bargain,  if  it  be  not  for  a  perpetuity,  and  if  we 
consent  not  to  put  it  past  recal. 

Let  not  those  tliat  arc  young,  and  under  tutors 
and  governors,  think  to  discharge  themselves  of  those 
obligations,  when  they  come  to  be  of  age,  and  to  put 
them  off  with  their  childish  things;  no,  you  must 
resolve  to  adhere  to  it,  as  Moses  did,  when  you  come 
to  years.  As  children  are  not  too  little,  so  grown 
people  are  not  too  big,  to  be  religious.  You  must 
resolve  to  live  under  the  bonds  of  this  covenant, 
when  you  come  to  live  of  yourselves,  to  be  at  your 
own  disposal,  and  to  launch  out  never  so  far  into 
this  world.  Your  greatest  engagements  in  care  and 
business,  cannot  disengage  you  from  these.  What- 
ever state  of  life  you  are  called  to,  you  must  resolve 
to  take  your  religion  with  you  into  it. 

Let  not  those  who  are  in  the  midst  of  their  days 
think  it  possible  or  desirable  to  outlive  the  binding 
force  of  this  covenant.  If  now  we  set  out  in  the 
way  we  should  go,  it  must  be  with  a  resolution,  if 
we  live  to  be  old,  how  wise  and  honourable  soever 
old  age  be,  yet  then  we  "  will  not  depart  from  it;" 
as  knowing  that  the  hoary  hairs  are  then  only  "  a 
crown  of  glory,  when  they  are  found,"  as  having 
been  long  before  fixed,  "  in  the  way  of  righteous- 
ness." 

2.  We  must  come  up  to  such  a  strong  resolution  as 
will  not  yield  to  the  power  of  temptation  from  the 
enemy.  When  we  engage  ourselves  for  God,  we 
engage  ourselves  against  Satan,  and  must  expect  his 
utmost  efforts  to  oppose  us  in  our  way,  and  to  draw 
us  out  of  it.  Against  these  designs  we  must  there- 
fore arm  ourselves,  resolving  to  stand  in  the  evil  day, 
and  having  done  all  in  God's  name,  to  stand  our 
ground,  saying  to  all  that  which  would  either  divert 
or  deter  us  from  prosecuting  the  choice  we  have 
made,  as  Ruth  did  to  Naomi,  when  she  was  stead- 
fastly resolved : — Entreat  me  not  to  leave  Christ,  or 
turn  from  following  after  him :  for  whither  he  goes,  I 


communicant's  companion.  119 

will  follow  him,  though  it  be  to  banishment;  where 
he  lodges,  I  will  lodge  with  him,  though  it  be  in  a 
prison;  for  death  itself  shall  never  part  us. 

We  must  resolve,  by  God's  grace,  never  to  be  so 
elevated  or  enamoured  with  the  smiles  of  the  world, 
as  by  them  to  be  allured  from  the  paths  of  serious 
godliness;  for  our  religion  will  be  both  the  safety  and 
honour  of  a  prosperous  condition,  and  will  sanctify 
and  sweeten  all  the  comforts  of  it  to  us. 

And  we  must  in  like  manner  resolve  never  to  be 
so  discouraged  and  disheartened  by  the  frowns  of  the 
world,  as  by  the  force  of  them  to  be  robbed  of  our 
joy  in  God,  or  by  the  fear  of  them  to  be  driven  from 
our  duty  to  God.  We  must  come  to  Christ  with  a 
steady  resolution  to  abide  by  him  in  all  conditions: 
"  Lord,  I  will  follow  thee  whithersoever  thou  goest. 
Though  I  should  die  with  thee,  yet  will  I  not  deny 
thee.  None  of  these  things  move  me." 
^  (vi.)  We  must  rely  upon  the  righteousness  and 
strength  of  our  Lord  Jesus  Christ  in  all  this. — Christ 
is  the  Mediator  of  this  peace,  and  the  guarantee 
of  it,  the  surety  of  this  better  covenant,  that  blessed 
days-man,  who  has  laid  his  hand  upon  us  both, 
who  has  so  undertaken  for  God,  that  "  in  him  all 
God's  promises  to  us,  are  yea  and  amen;"  and  unless 
he  undertakes  for  us  too,  how  can  our  promises  to 
God  have  any  strength  or  stability  in  them?  When, 
therefore,  we  enter  into  covenant  with  God,  our  eye 
must  be  to  Christ,  the  Alpha  and  Omega  of  that 
covenant.  When  God  had  "  sworn  by  himself,  that 
unto  him  every  knee  should  bow,  and  every  tongue 
should  swear,"  immediately  it  follows:  "  Surely  shall 
one  say,"  every  one  that  vows  and  swears  to  God, 
"in  the  Lord  have  I  righteousness  and  strength;" 
in  the  Lord  Jesus  is  all  my  sufficiency  for  the  doing 
of  this  well.  In  making  and  renewing  our  covenant 
with  God,  we  must  take  instructions  from  that  of 
David:  "  I  will  go  in  the  strength  of  the  Lord  God; 
I  will  make  mention  of  thy  righteousness,  even  of 
thine  only." 

1.  We  must  depend  upon  the  strength  of  the  Lord 


120  COAfMUNIC ant's    COMPANION. 

for  assistance,  and  for  the  working  of  all  our  works 
in  us  and  for  ns.  In  that  strcngtli  we  must  go,  go 
fortli,  and  go  on,  as  those  that  know  we  can  do  noth- 
ing tliat  is  good  of  ourselves;  our  own  hands  are  not 
sulficicnt  for  us,  but  wc  can  "do  all  things  through 
Christ  strengthening  us."  Our  work  then  goes  on, 
and  then  only,  when  we  are  "strengthened  with  all 
might  by  his  Spirit."  This  way  we  must  look  for 
spiritual  strength,  as  Nehemiah  did :  "  Now,  therefore, 
0  God,  strengthen  my  hands."  On  this  strength  we 
must  stay  ourselves,  in  this  strength  we  must  engage 
ourselves,  and  put  forth  ourselves,  and  with  it  we 
must  encoiu'age  ourselves. 

We  cannot  keep  this  covenant  when  it  is  made, 
nor  make  it  at  all,  but  in  the  strength  of  Christ. 
Nature,  corrupt  nature,  inclines  to  the  world  and  the 
flesh,  and  cleaves  to  them;  without  the  influences  of 
special  grace,  we  should  never  move  towards  God, 
much  less  resolve  for  him;  we  cannot  do  it  well,  but 
in  Christ's  strength,  and  in  a  dependence  upon  that. 
If,  like  Peter,  we  venture  on  our  own  sufficiency, 
and  use  those  forms  of  speech  which  import  a  reli- 
ance on  the  divine  grace,  only  as  words  of  course, 
and  do  not  by  faith  trust  to  that  grace,  and  derive 
from  it,  we  forfeit  the  aids  of  it,  our  covenant  is 
rejected  as  presumptuous,  and  shall  not  avail  us. 
Promises  made  in  our  own  strength  betray  us,  and 
do  not  help  us,  like  the  house  built  on  the  sand. 
We  cannot  keep  this  covenant,  when  it  is  made,  but 
in  the  strength  of  Christ:  for  we  stand  no  longer 
than  he  by  his  grace  upholds  us;  we  go  no  further 
than  he  by  his  grace,  not  only  leads  us,  but  carries 
us.  His  promises  to  us  are  our  security,  not  ours  to 
him;  from  his  fulness,  therefore,  we  must  expect  to 
receive  grace  for  grace :  for  it  is  not  in  ourselves,  nor 
is  it  to  be  had  any  where  but  in  him. 

We  then  that  are  principals  in  the  bond,  knowing 
ourselves  insolvent,  must  put  him  in  as  surety  for  us. 
He  is  willing  to  stand,  and  without  him  our  bond 
Avill  not  be  taken.  We  are  too  well  known  to  be 
trusted ;  for  all  men  are  liars,  and  the  heart  is  deceit- 


communicant's  companion.  121 

ful  above  all  things.  Go  to  Christ,  therefore,  with 
that  address — "  Be  surety  for  thy  servant  for  good." 
"  I  am  oppressed,  undertake  for  me." 

2.  We  must  depend  on  the  righteousness  of  Christ, 
making  mention  of  that,  even  of  that  only,  for  ac- 
ceptance with  God  in  our  covenanting  with  him :  we 
have  nothing  in  us  to  recommend  us  to  God's  favour, 
no  righteousness  of  our  own  wherein  to  appear  be- 
fore him;  we  have  by  sin  not  only  forfeited  all  the 
blessings  of  the  covenant,  but  incapacitated  ourselves 
for  admission  into  it.  By  sacrifice  therefore,  by  a 
sacrifice  of  atonement,  sufficient  to  expiate  our  guilt, 
and  satisfy  the  demands  of  injured  justice,  we  must 
make  a  covenant  with  God;  and  there  is  none  such 
but  that  one  offering  by  which  Christ  has  "  perfected 
forever  them  which  are  sanctified;"  that  is,  the  blood 
of  the  covenant,  which  must  be  sprinkled  upon  our 
consciences,  when  we  join  ourselves  to  the  Lord. 
That  everlasting  righteousness,  which  Messiah  the 
prince  hath  brought  in,  must  be  the  cover  of  our  spi- 
ritual nakedness,  our  wedding-garment  to  adorn  our 
nuptials,  and  the  foundation  on  which  we  must  build 
all  our  hopes,  to  find  favour  in  the  sight  of  God. 

I  shall  not  here  draw  up  a  form  of  covenanting 
with  God,  both  because  such  may  be  found  dra\vn 
up  by  far  better  hands  than  mine,  as  Mr.  Baxter,  Mr. 
AUeine,  and  others,  and  because  a  judicious  Chris- 
tian may,  out  of  the  foregoing  heads,  easily  draw  up 
one  for  himself. 

II.  After  what  manner  we  must  renew  our  cove- 
nant with  God,  that  we  may  therein  please  God,  and 
experience  the  good  effect  of  it  on  our  souls. 

1.  We  must  do  it  intelligently. — Blind  promises 
will  produce  lame  performances,  and  can  never  be 
acceptable  to  the  seeing  God:  ignorance  is  not  the 
mother  of  this  devotion.  Satan  indeed  puts  out  men's 
eyes,  and  so  brings  them  into  bondage  to  him,  and 
leads  them  blindfold;  for  he  is  a  thief  and  a  robber, 
that  comes  not  in  by  the  door,  but  climbeth  up  some 
other  way :  and  therefore  to  him  we  must  not  open. 
But  the  grace  of  God  takes  the  regular  way  of  dealing 
11 


122  communicant's  companion. 

with  reasonable  creatures, — opening  the  understand- 
ing first,  and  then  bowing  the  will:  this  is  entering 
in  by  the  door,  as  the  shepherd  of  the  sheep  does. 
In  this  method,  therefore,  we  must  see  that  the  work 
be  done.  We  must  first  acquaint  ourselves  with  the 
tenor  of  the  covenant,  and  then  consent  to  the  terms 
of  it.  JNIoses  read  the  book  of  the  covenant  in  the 
audience  of  the  people,  and  then  sprinkled  upon  them 
the  blood  of  the  covenant.  And  we  must  take  the 
same  method :  first  peruse  the  articles,  and  then  sign 
them.  That  faith  which  is  without  knowledge,  is 
not  the  faith  of  God's  elect, 

2.  We  must  do  it  considerately.  We  need  not 
take  time  to  consider  whether  we  should  do  it  or 
not ;  the  matter  is  too  plain  to  bear  that  debate ;  but 
we  must  seriously  consider  what  we  do,  when  we  go 
about  it.  Let  it  be  done  with  a  solemn  pause,  such 
as  Moses  put  Israel  upon,  when  he  said,  "  Ye  stand 
this  day  all  of  you  before  the  Lord  your  God,  that 
thou  shouldest  enter  into  covenant  with  the  Lord 
thy  God,  and  into  his  oath."  Consider  how  weighty 
the  transaction  is;  that  it  may  be  managed  with  due 
seriousness:  and  of  what  consequence  it  is  that  it  be 
done  well;  for  it  is  to  be  hoped,  if  it  be  once  well 
done,  it  is  done  for  ever.  We  must  sit  down  and 
count  the  cost,  consider  the  restraints  this  covenant 
will  put  upon  the  flesh,  the  loss  and  expense  we  may 
sustain  by  our  adherence  to  it,  the  hazards  we  run, 
and  the  difficulties  we  must  reckon  upon,  if  we  will 
be  faithful  unto  death — and  in  the  view  of  these,  con- 
sent to  the  covenant,  that  hereafter,  when  tribulation 
and  persecution  arise  because  of  the  word,  we  may 
not  say.  This  was  what  we  did  not  think  of.  Do  it 
deliberately  therefore,  and  then  it  will  not  be  easily 
undone.  The  rule  in  vowing  is,  "  Be  not  rash  with 
thy  mouth,  neither  let  thy  heart  be  hasty  to  utter 
any  thing  before  God."  It  is  the  character  of  the 
virtuous  woman,  that  "  she  considers  a  field  and  buys 
it."  And  it  hath  been  thought  a  dictate  of  prudence, 
though  it  seem  a  paradox, — "  Take  time,  and  you 
will  have  done  the  sooner."     Many  that,  without 


communicant's  companion.  123 

consideration,  have  put  on  a  profession,  when  the 
wind  hath  turned,  have  in  like  manner,  without  con- 
sideration, thrown  it  off  again.  Light  come,  hght  go. 
Those,  therefore,  that  herein  would  prove  themselves 
honest,  must  prove  themselves  wise. 

3.  We  must  do  it  humbly. — When  we  come  to 
covenant  with  God,  we  must  remember  what  we  are, 
and  who  he  is  with  whom  we  have  to  do,  that  the 
familiarity  to  which  we  are  graciously  admitted,  may 
not  beget  a  contempt  of  God,  or  a  conceit  of  our- 
selves; but  rather,  the  more  God  is  pleased  to  exalt 
us,  and  condescend  to  us,  the  more  we  must  honour 
him,  and  abase  ourselves.  "  Abraham  fell  on  his 
face,"  in  a  deep  sense  of  his  own  unworthiness, 
when  God  said,  "  I  will  make  my  covenant  between 
me  and  thee,"  and  began  to  talk  with  him  concerning 
it.  And  afterwards,  when  he  was  admitted  into  an 
intimate  communion  with  God,  pursuant  to  that  co- 
venant, he  drew  near  as  one  that  knew  his  distance, 
expressing  himself  with  wonder  at  the  favour  done 
him :  "  Behold,  now  I  have  taken  upon  me  to  speak 
unto  the  Lord,  who  am  but  dust  and  ashes."  When 
the  covenant  of  royalty  was  confirmed  to  David,  and 
"  God  regarded  him  according  to  the  estate  of  a 
man  of  high  degree,"  he  sits  down  as  one  astonished 
at  the  honour  conferred  upon  him,  and  humbly  ex- 
presses himself  thus — "Who  am  I,  0  Lord  God, 
and  what  is  mine  house,  that  thou  hast  brought  me 
hitherto?"  Thus  must  we  cast  ourselves  down  at 
the  footstool  of  God's  throne,  if  we  would  be  taken 
up  into  the  embraces  of  his  love.  He  that  humbles 
himself,  shall  be  exalted. 

4.  We  must  do  it  cheerfully :  for  here,  in  a  special 
manner  God  loves  a  cheerful  giver,  and  is  pleased 
with  that  which  is  done,  not  of  constraint,  but  wil- 
lingly. In  our  covenanting  with  God,  we  must  not 
be  actuated  by  a  spirit  of  fear,  but  by  a  spirit  of 
adoption,  a  spirit  of  power  and  love,  and  a  sound 
mind.  We  must  join  ourselves  to  the  Lord,  not  only 
because  it  is  our  duty,  and  that  which  we  are  bound 
to,  but  because  it  is  our  interest,  and  that  by  which 


124  communicant's  companion. 

we  shall  be  unspeakably  gainers, — not  with  reluct- 
ance and  regret,  and  with  a  half  consent  extorted 
from  us,  but  with  an  entire  satisfaction,  and  the  full 
consent  of  a  free  spirit.  Let  it  be  a  pleasure  to  us 
to  think  of  our  interest  in  God  as  ours,  and  our  en- 
gagement to  him  as  his;  a  pleasure  to  us  to  think  of 
the  bonds  of  the  covenant,  as  well  as  of  the  blessings 
of  the  covenant.  Much  of  our  comnumion  with  God 
(which  is  so  much  the  delight  of  all  that  are  sancti- 
fied) is  kept  up  by  the  frequent  recognition  of  our 
covenant  with  him,  which  we  should  make  as  those 
that  like  their  choice  too  well  to  change;  and  as  the 
men  of  Jndah  did,  when  "they  sware  unto  the  Lord 
with  a  loud  voice,  and  with  shouting  and  with  trum- 
pets, and  all  Judah  rejoiced  at  the  oath;  for  they  had 
sworn  Avith  all  their  heart,  and  sought  him  with  their 
whole  desire."  Christ's  soldiers  must  be  volunteers, 
not  pressed  men ;  and  we  must  repeat  our  consent  to 
him  with  such  joy  and  triumph  as  appears  in  that  of 
the  spouse,  "  This  is  my  beloved,  and  this  is  my 
friend." 

5.  We  must  do  it  in  sincerity. — Tliis  is  the  chief 
thing  required  in  every  thing  wherein  we  have  to  do 
with  God :  "  Behold,  he  desires  truth  in  the  inward 
parts."  When  God  took  Abraham  into  covenant  with 
himself,  this  was  the  charge  he  gave  him,  "  Walk 
before  me  and  be  thou  perfect,"  that  is,  upright; 
for  uprightness  is  our  gospel  perfection.  Writing  the 
covenant,  and  subscribing  it,  signing  and  sealing  it, 
may  be  proper  expressions  of  seriousness  and  resolu- 
tion in  the  transaction,  and  of  use  to  us  in  the  review; 
but,  if  herein  we  "  lie  unto  God  with  our  mouth,  and 
flatter  him  with  our  tongue,"  as  Israel  did,  though 
we  may  put  a  cheat  upon  ourselves  and  others,  yet 
we  cannot  impose  upon  him:  "  Be  not  deceived,  God 
is  not  mocked."  If  we  only  give  the  hand  unto  the 
Lord,  and  do  not  give  our  hearts  to  him,  whatever 
our  pretensions,  professions,  and  present  pangs  of  de- 
votion  may  be,  we  are  but  as  sounding  brass,  and  a 
tinkling  cymbal.  What  will  it  avail  us  to  say,  we 
covenant  with  God,  if  we  still  keep  our  league  with 


communicant's  companion.  125 

the  world  and  the  flesh,  and  have  a  secret  antipathy 
to  serious  godliness?  Dissembled  piety  is  no  disguise 
before  God,  but  is  hated  as  double  iniquity.  It  is 
certain  thou  hast  no  part  or  lot  in  the  matter,  what- 
ever thou  may  est  claim,  if  thy  heart  be  not  right  in 
the  sight  of  God.  I  know  no  religion  but  sincerity ; 
our  vows  to  God  are  nothing,  if  they  be  not  bonds 
upon  the  soul. 


CHAPTER  VI. 

HELPS    FOR    MEDITATION    AND    PRAYER    IN    OUR    PREPARA- 
TION FOR  THIS  ORDINANCE. 

I.  Of  meditation,  opened  in  general.  It  is  thought  engaged,  and 
thought  inflamed.  Particularly  meditate,  (i.)  On  the  sinfulness  and 
misery  of  man's  fallen  state,  (ii.)  The  glory  of  God's  attributes 
in  man's  redemption,  (iii.)  The  person  of  the  Redeemer  and  his 
undertakings.  (iv.)  His  sufferings.  (v.)  His  present  glories, 
(vi.)  Tiie  riches  of  the  new  covenant,  (vii.)  The  communion  of 
saints,  and,  (viii.)  The  happiness  of  heaven.  All  these  enlarged 
upon.  II.  Of  prayer ;  why  we  must  pray  before  the  sacrament, 
and  what  we  must  pray  for ;  four  things  to  be  prayed  for. 

Meditation  and  prayer  are  the  daily  exercise  and 
delight  of  a  devout  and  pious  soul.  In  meditation 
we  converse  with  ourselves;  in  prayer  we  converse 
with  God.  And  what  converse  can  we  desire  more 
agreeable  and  more  advantageous?  They  who  are 
frequent  and  serious  in  these  holy  duties  at  other 
times,  will  find  them  the  easier  and  the  sweeter  on 
this  occasion;  the  friends  we  are  much  with,  we  are 
most  free  with.  But  if  at  other  times,  we  be  not  so 
close  and  constant  to  them  as  we  should  be,  we  have 
the  more  need  to  take  pains  with  our  own  hearts, 
that  we  may  effectually  engage  them  in  these  ser- 
vices, when  we  approach  the  ordinance  of  the  Lord's 
Supper. 

Enter  into  thy  closet,  therefore,  and  shut  the  door 
of  that  against  diversions  from  without :  be  not  shy 
U* 


rj^  ■--- 

•Si     "• 


126  communicant's  companion. 

of  being  alone.  The  power  of  godliness  withers  and 
declines,  if  secret  devotion  be  either  neglected,  or 
negligently  performed.  Enter  into  thy  heart  also, 
and  do  what  thou  canst  to  shut  the  door  of  that 
against  distraction  from  within.  Compose  thyself 
for  the  business,  and  summon  all  that  is  within  thee 
to  attend  on  it:  separate  thyself  from  the  world,  and 
thoughts  of  it;  leave  all  its  cares  at  the  bottom  of  the 
hill,  as  Abraham  did  his  servants,  when  he  was  going 
up  into  the  mount  to  worship  God,  and  then  set  thy- 
self about  thy  work :  gird  up  thy  loins,  and  trim  thy 
lamp.     Up  and  be  doing,  and  the  Lord  be  with  thee. 

I.  We  must  set  ourselves  to  meditate  on  that  which 
is  most  proper  for  the  confirming  of  our  faith,  and 
the  kindling  of  pious  and  devout  affections  in  us. 
Good  thoughts  should  be  often  in  our  minds,  and  wel- 
come there ;  so  should  our  souls  often  breathe  towards 
God  in  pious  ejaculations  that  are  short  and  sudden. 
But  as  good  prayers,  so  good  thoughts  must  some- 
times be  set  and  solemn:  morning  and  evening  they 
must  be  so,  on  the  Lord's  day  also,  and  before  the 
Lord's  Supper. 

Meditation  is  thought  engaged,  and  thought  in- 
flamed. 

It  is  thought  engaged. — In  it  the  heart  fastens 
upon,  and  fixes  to  a  select  and  certain  subject  with 
an  endeavour  to  dwell  and  enlarge  upon  it ;  not  mat- 
ters of  doubtful  disputation,  or  small  concern,  but 
those  things  that  are  of  greatest  certainty  and  mo- 
ment. And  since  few  of  the  ordinary  sort  of  Chris- 
tians can  be  supposed  to  have  such  a  treasury  of 
knowledge,  such  a  fruitfulness  of  invention,  and  so 
great  a  compass  and  readiness  of  thought,  as  to  be 
able  to  discourse  with  themselves,  for  any  time,  upon 
any  one  subject  so  closely,  methodically,  and  perti- 
nently as  one  would  wish,  it  may  be  advisable,  either 
to  fasten  upon  some  portion  of  Scripture,  and  to  read 
that  over  and  over,  with  a  closeness  of  observation 
and  application,  or  to  recollect  some  profitable  sermon 
lately  heard,  and  think  that  over;  or  to  make  use  of 
some  books  of  pious  meditations  qr  practical  dis- 


communicant's  companion.  127 

courses,  (of  which,  blessed  be  God,  we  have  great 
plenty  and  variety,)  and  not  only  read  them,  but  des- 
cant and  enlarge  upon  them  in  our  minds,  still  giving 
liberty  to  our  own  thoughts  to  expatiate,  as  they  are 
able;  but,  borrowing  help  from  what  we  read,  to  re- 
duce them  when  they  wander,  refresh  them  when 
they  tire,  and  to  furnish  them  with  matter  when  they 
are  barren.  In  the  choice  of  helps  for  this  work, 
wisdom  and  experience  are  profitable  to  direct,  and 
no  rule  can  be  given  to  fit  all  capacities  and  all  cases; 
the  end  may  be  attained  by  dilferent  methods. 

It  is  thought  inflamed. — ^^To  meditate,  is  not  only 
to  think  seriously  of  divine  things,  but  to  think  of 
them  with  concern  and  suitable  affection.  "  While 
we  are  thus  musing,  the  fire  must  burn.'*  When 
the  heart  meditates  terror,  the  terrors  of  the  Lord,  it 
must  be  with  a  holy  fear;  when  we  contemplate  the 
beauty  of  the  Lord,  his  bounty,  and  his  benignity, 
which  is  better  than  life,  we  must  do  it  with  a  holy 
complacency,  solacing  ourselves  in  the  Lord  our  God. 
The  design  of  meditation  is  to  improve  our  know- 
ledge, and  to  affect  ourselves  with  those  things  with 
which  we  have  acquainted  ourselves,  that  those  im- 
pressions of  them  upon  our  souls  may  be  deep  and 
durable,  and  that,  by  "  beholding  the  glory  of  the 
Lord,  we  may  be  changed  into  the  same  image." 

Serious  meditation  before  a  sacrament  will  be  of 
great  use  to  us,  to  make  those  things  familiar  to  us, 
with  which  in  that  ordinance  we  are  to  be  conver- 
sant :  that  good  thoughts  may  not  be  to  seek  when 
we  are  there,  it  is  our  wisdom  to  prepare  them,  and 
lay  them  ready  before  hand.  Frequent  acts  confirm 
a  habit,  and  pious  dispositions  are  greatly  helped 
by  pious  meditations.  Christian  graces  will  be  the 
better  exercised  in  the  ordinance  when  they  are  thus 
trained  and  disciplined,  and  drawn  out  in  our  prepa- 
ration for  it. 

For  our  assistance  herein,  I  shall  mention  some 
few  of  those  things  which  may  most  properly  be 
pitched  upon  for  the  subject  of  our  meditations  be- 
fore a  sacrament:  I  say,  before  a  sacrament;  because 


128  communicant's  companion. 

though  this  be  calculated  here  for  the  sacrament  of 
the  Lord's  Supper,  yet  it  may  equally  serve  us  in 
our  preparations  for  the  other  sacrament,  both  that 
we  may  profit  by  the  public  administration  of  it,  and 
especially  that  we  may,  in  an  acceptable  manner, 
present  our  children  to  it;  for  which  service  we  have 
as  much  need  carefully  to  prepare  ourselves  as  for 
this.  As  we  must  in  faith  join  ourselves  to  the  Lord, 
so  we  must  in  faith  dedicate  our  children  to  him. 

That  our  hearts,  then,  may  be  raised  and  quicken- 
ed, and  prepared  for  communion  with  Christ  at  his 
table, 

(i.)  Let  us  set  ourselves  to  think  of  the  sinfulness 
and  misery  of  man's  fallen  state.  That  we  may  be 
taught  to  value  our  recovery  and  restoration  by  the 
grace  of  the  second  Adam,  let  us  take  a  full  and  dis- 
tinct view  of  our  ruin  by  the  sin  of  the  first  Adam. 
Come  and  see  what  desolations  it  has  made  upon 
the  earth,  and  how  it  has  turned  the  world  into  a 
wilderness.  "  How  is  the  gold  become  dim,  and 
the  most  fine  gold  changed !"  What  wretched  work 
did  sin  make!  What  a  black  and  horrid  train  of 
fatal  consequences  attended  its  entrance  into  the 
world ! 

Come,  my  soul,  and  see  how  the  nature  of  man  is 
corrupted  and  vitiated,  and  lamentably  degenerated 
from  its  primitive  purity  and  rectitude; — God's  image 
defaced  and  lost,  and  Satan's  image  stamped  instead 
of  it; — the  understanding  blind,  and  unapt  to  admit 
the  rays  of  the  divine  light:  the  will  stubborn,  and 
unapt  to  comply  with  the  dictates  of  the  divine  law ; 
the  affections  carnal,  and  unapt  to  receive  the  impres- 
sions of  the  divine  love.  Come,  my  soul,  and  lament 
the  change,  for  thou  thyself  feelest  from  it,  and  shar- 
est  in  the  sad  effects  of  it;  for  a  nature  thus  tainted, 
thus  depraved,  I  brought  into  the  world  with  me, 
and  carry  about  with  me  to  this  day  sad  remainders 
of  its  corruption.  It  was  a  nature  by  creation,  little 
lower  than  that  of  angels,  but  become  by  sin,  much 
baser  than  that  of  brutes.  It  was  like  the  Nazarites, 
"  purer  than  snow,  whiter  than  milk,  more  ruddy 


communicant's  companion.  129 

than  the  rubies,  and  its  pohshing  was  of  sapphires; 
but  now  its  visage  is  blacker  than  a  coal."  Never 
was  beauty  so  deformed,  never  was  strength  so  weak- 
ened, never  was  a  heahhful  constitution  so  spoiled, 
never  was  honour  so  laid  in  the  dust.  How  is  the 
faithful  city  become  a  harlot!  Man's  nature  was 
planted  a  choice  vine,  wholly  a  right  seed;  but,  alas, 
it  is  become  "  the  degenerate  plant  of  a  strange  vine." 
I  find  in  myself  by  sad  experience,  I  am  naturally 
prone  to  that  which  is  evil,  and  backward  to  that 
which  is  good.  Foolishness  is  daily  breaking  out  in 
my  life,  and  by  that  I  perceive  it  is  bound  up  in  my 
heart :  for  these  things  I  blush  and  am  ashamed ;  for 
these  things  I  tremble  and  am  afraid;  "for  these 
things  I  weep,  mine  eye,  mine  eye  runs  down  with 
tears." 

Come,  my  soul,  and  see  how  miserable  fallen  man 
is :  see  him  excluded  from  God's  favour,  expelled  the 
garden  of  the  Lord,  and  forbidden  to  meddle  with  the 
tree  of  life ;  see  how  odious  he  is  become  to  God's 
holiness,  and  obnoxious  to  his  justice,  and  by  nature 
a  child  of  wrath.  See  how  calamitous  the  state  of 
human  life  is;  with  what  troops  of  diseases,  disasters, 
and  deaths,  in  the  most  horrid  and  frightful  shapes, 
man  is  compassed  about.  Lord,  "  how  are  they  in- 
creased that  trouble  him!" 

See  him  attacked  on  every  side  by  the  malignant 
powers  of  darkness  that  seek  to  destroy;  see  him 
sentenced  for  sin  to  utter  darkness,  to  the  devouring 
fire,  to  the  everlasting  burning.  "  How  art  thou 
fallen,  0  Lucifer,  son  of  the  morning!"  0  what  a 
gulf  of  misery  is  man  sunk  into  by  sin !  Separated 
from  all  good  to  all  evil;  and  his  condition  in  himself 
helpless  and  hopeless.  A  deplorable  case !  And  it 
is  my  case  by  nature:  I  am  of  this  guilty,  exposed, 
condemned  race;  undone,  undone  for  ever;  as  miser- 
able as  the  curse  of  heaven,  and  the  flames  of  hell 
can  make  me,  if  infinite  mercy  do  not  interpose. 
And  shall  not  this  affect  me?  Shall  not  this  afflict 
me?  Shall  not  these  thoughts  beget  in  me  a  hatred 
of  sin,  that  evil,  that  only  evil?      Shall  I  ever  be 


130  communicant's  companion. 

reconciled  to  that  which  has  done  so  much  mischief? 
Shall  I  not  be  quickened  hereby  to  flee  to  Christ,  in 
whom  alone  help  and  salvation  is  to  be  had?  Is  this 
thy  condition,  0  my  soul,  thine  by  nature?  And  is 
there  a  door  of  hope  opened  thee  by  grace?  "  Up, 
then,  get  thee  out  of  tiiis  Sodom;  escape  for  thy  life, 
look  not  behind  thee,  stay  not  in  all  the  plain,  escape 
to  the  mountain,"  the  mountain  of  holiness,  lest  thou 
be  consumed. 

(it.)  Let  us  set  ourselves  to  think  of  "  the  gloiy 
of  the  divine  attributes,  shining  forth  in  the  work 
of  our  redemption  and  salvation."  Here  is  a  bright 
and  noble  subject,  the  contemplation  and  wonder  of 
angels  and  blessed  spirits  above,  and  in  the  admiring 
view  of  which,  eternity  itself  will  be  short  enough  to 
be  spent. 

Come,  then,  0  my  soul,  come  and  think  of  the 
kindness  and  love  of  God  our  Saviour,  his  good-will 
to  man,  which  designed  our  redemption,  the  spring 
and  first  wheel  of  that  work  of  wonder.  Herein  is 
love.  Though  God  was  happy  from  eternity  before 
man  had  a  being,  and  would  have  been  happy  to 
eternity,  if  man  had  never  been,  or  had  been  miser- 
able; though  man's  nature  was  mean  and  despica- 
ble; though  his  crimes  were  heinous  and  detestable; 
though  by  his  disobedience  he  had  forfeited  the  pro- 
tection of  a  prince ;  though  by  his  ingratitude  he  had 
forfeited  the  kindness  of  a  friend ;  and  though  by  his 
perfidiousness  he  had  forfeited  the  benefits  of  a  cove- 
nant; yet  the  tender  mercies  of  our  God  moved  for 
his  relief.  Come  and  see  a  world  of  apostate  angels 
passed  by,  and  left  to  perish,  no  Redeemer,  no  Sa- 
viour provided  for  them ;  but  fallen  men  pitied  and 
helped,  though  angels  had  been  more  honourable, 
and  would  have  been  more  serviceable. 

Come  and  think  of  God's  patience  and  forbear- 
ance exercised  towards  man :  "  the  long-suflfering  of 
our  Lord  is  salvation."  Think  how  much  he  bears, 
and  how  long,  with  the  world,  with  me,  though  most 
provoking.  This  patience  left  room  for  the  salva- 
tion, and  gives  hopes  of  it.     "  If  the  Lord  had  been 


communicant's  companion.  131 

pleased  to  kill  us,"  he  would  have  done  it  before 
now. 

Come,  and  think  especially  of  the  wisdom  of  God 
which  is  so  gloriously  displayed  in  the  contrivance  of 
the  work  of  our  redemption.  Here  is  the  wisdom 
of  God  "  in  a  mystery,  even  the  hidden  wisdom 
which  God  ordained  before  the  world  for  our  glory." 
Think  of  the  measures  God  has  taken,  the  means 
he  has  devised,  that  the  banished  might  not  for  ever 
be  expelled  from  him.  Think  with  wonder  how  all 
the  divine  attributes  are  by  the  method  pitched  upon, 
secured  from  damage  and  reproach,  so  that  one  is  not 
glorified  by  the  diminution  of  the  lustre  of  another. 
When  sin  had  brought  things  to  that  strait,  that  one 
would  think  either  God's  justice,  truth,  and  holiness, 
must  be  eclipsed  or  clouded,  or  man's  happiness  must 
be  for  ever  lost;  infinite  wisdom  finds  out  an  expe- 
dient for  the  securing  both  of  God's  honour,  and  of 
man's  happiness.  It  is  now  no  disparagement  at 
all  to  God's  justice  to  pardon  sin,  nor  to  his  holiness 
to  be  reconciled  to  sinners ;  for  by  the  death  of  Christ 
justice  is  satisfied,  and  by  the  Spirit  of  Christ  sinners 
are  sanctified.  "  Mercy  and  truth  here  meet  together, 
behold  righteousness  and  peace  kiss  each  other,"  Be 
astonished,  0  heavens,  at  this,  and  wonder,  0  earth. 
And  thou,  my  soul,  that  owest  all  thy  joys,  and  all 
thy  hopes  to  this  contrivance,  despairing  to  find  the 
bottom  of  this  unfathomable  fountain  of  life,  sit  down 
at  the  brink  and  adore  the  depth !  "  0  the  depth  of 
the  wisdom  and  knowledge  of  God!" 

(hi,)  Let  us  set  ourselves  to  think  of  the  "person 
of  the  Redeemer,  and  his  glorious  undertaking  of  the 
work  of  our  salvation,"  Come,  my  soul,  and  think 
of  Christ,  who  thought  of  thee :  think  of  him  as  the 
eternal  Son  of  God,  "  the  brightness  of  his  Father's 
glory,  and  the  express  image  of  his  person,"  who  lay 
in  his  bosom  from  all  eternity,  and  had  an  infinite 
joy  and  glory  with  him  before  the  worlds  were,  and 
in  whom  dwells  all  the  fulness  of  the  Godhead;  the 
eternal  wisdom,  the  eternal  Word,  that  has  life  in 
himself,  and  is  one  with  the  Father,  and  who  thought 


132  communicant's  companion. 

it  no  robbery  to  be  equal  with  God.  He  is  thy  Lord, 
0  my  soul,  and  worship  thou  him. 

Think  of  him  as  the  Former  of  all  things,  with- 
out whom  was  not  any  thing  made  that  was  made. 
"  Thrones  and  dominions,  principalities  and  powers, 
all  things  were  created  by  him,  and  for  him,  and  he 
is  before  all  things,  and  by  him  all  things  consist." 
Let  this  engage  my  veneration  for  him,  let  this  en- 
courage my  faith  and  hope  in  him.  If  I  have  my 
being  from  him,  I  must  consecrate  my  being  to  him, 
and  may  expect  my  bliss  in  him. 

Think  of  him  as  Emanuel,  the  Word  incarnate, 
"God  manifested  in  the  flesh,"  clothed  with  our 
nature,  taking  part  of  flesh  and  blood,  that  for  us  in 
our  nature  he  might  satisfy  the  justice  of  God  whom 
we  had  offended,  and  break  the  power  of  Satan,  by 
whom  we  were  enslaved.  Come,  my  soul,  and  with 
an  eye  of  faith,  behold  the  beauties,  the  transcendent, 
unparalleled  beauties,  of  the  Redeemer.  See  him, 
"  white  and  ruddy,  fairer  than  the  children  of  men," 
perfectly  pure  and  spotless,  wise  and  holy,  kind  and 
good ;  who  has  the  infinite  mercies  of  a  God,  and 
withal,  the  experimental  compassions  of  a  man  that 
has  been  "  touched  with  the  feeling  of  our  infirmi- 
ties." See  him  by  faith,  as  John  saw  him  in  a  vision. 
See  him  and  admire  him,  as  one  that  in  all  things 
has  the  pre-eminence  ;  none  like  him,  nor  any  to  be 
compared  with  him. 

Think  of  him  as  the  undertaker  of  our  redemption, 
the  redemption  of  the  soul,  which  was  so  precious, 
that  otherwise  it  must  have  ceased  for  ever.  When 
the  sealed  book  of  God's  counsels  concerning  man's 
redemption  was  produced,  "  none  in  heaven  or  earth 
was  found  worthy  to  open  that  book,  or  to  look  there- 
on." When  sacrifice  and  offering  for  sin  would  not 
do,  and  the  blood  of  bulls  and  of  goafs  had  been 
tried  in  vain,  and  found  ineffectual,  then  said  he, 
"  Lo,  I  come  ;  this  ruin  shall  be  under  my  hands :" 
alluding  to  Isa.  iii.  6.  Come,  my  soul,  and  see  help 
laid  upon  one  that  is  mighty ;  one  chosen  out  of  the 
people,  and  every  way  qualified  for  the  undertaking, 


COMMUNICANT  S    COMPANION.  133 

able  to  do  the  Redeemer's  work,  and  fit  to  wear  the 
Redeemer's  crown.  See  how  wiUingly  he  offered 
himself  to  the  service,  how  cheerfully  he  obliged 
himself  to  go  through  with  it,  and  engaged  his  heart 
to  approach  unto  God  as  our  Advocate.  It  is  "  the 
voice  of  thy  beloved,  0  my  soul !  behold,  he  cometh 
leaping  upon  the  mountains,  skipping  upon  the  hills," 
making  nothing  of  the  difficulties  that  lay  in  his  way. 
"  Behold,  thy  king  cometh,  thy  bridegroom  cometh : 
go  forth,  my  soul,  go  forth  to  meet  him  with  thy  joy- 
ful hosannas,  and  bid  him  welcome.  Blessed  is  he 
that  cometh  in  the  name  of  the  Lord." 

(IV.)  Let  us  set  ourselves  to  think  of  the  "  cross  of 
our  Lord  Jesus  Christ,  the  dishonours  done  to  him, 
and  the  honours  done  to  us  by  it." — Here  is  a  wide 
field  for  our  meditations  to  expatiate  in,  nor  can  we 
determine  to  know  any  thing  before  a  sacrament 
more  proper  and  profitable  than  Jesus  Christ,  and 
him  crucified  ;  lifted  up  from  the  earth,  and  drawing 
all  men  unto  him,  as  the  attractive  loadstone  of  their 
hearts,  and  the  common  centre  of  their  unity.  Come 
then,  and  behold  the  man ;  represent  to  thyself,  0 
my  soul,  not  to  thy  fancy,  but  to  thy  faith,  "  the  Lamb 
of  God  taking  away  the  sins  of  the  world  by  the  sa- 
crifice of  himself.''' 

Come  and  look  over  the  particulars  of  Christ's  suf- 
ferings, all  the  humiliations  and  mortifications  of  his 
life,  but  especially  the  pains,  agonies,  and  ignominies 
of  his  death.  Review  the  story ;  thou  wilt  still  find 
something  in  it  surprising  and  very  affecting ;  take 
notice  of  all  the  circumstances  of  his  passion,  and 
say,  "  Never  was  any  sorrow  like  unto  his  sorrow." 
Take  notice  especially  of  the  disgrace  and  reproach 
done  him  in  his  sufferings,  the  shame  he  was  indus- 
triously loaded  with.  This  contributed  greatly  to  the 
satisfaction  made  by  his  sufferings.  God  hath  been 
injured  in  his  glory  by  sin,  and  no  other  way  could 
he  be  injured ;  he,  therefore,  who  undertook  to  make 
reparation  for  that  injury,  not  only  denied  himself  in, 
and  divested  himself  of,  the  honours  due  to  an  incar- 
nate Deity,  but,  though  most  innocent  and  most  ex- 
12 


134  communicant's  companion. 

cellent,  voluntarily  submitted  to  the  utmost  disgraces 
that  could  be  done  to  the  worst  of  criminals ;  thus  he 
"  restored  that  which  he  took  not  away."  See  him, 
my  soul,  see  him  enduring  the  cross,  and  despising 
the  shame. 

Come  and  see  the  purchases  of  the  cross.  The 
blood  there  shed  is  the  ransom  with  which  we  are 
redeemed  from  hell ;  the  price  with  which  heaven  is 
bought  for  us,  see  it  a  price  of  inestimable  value  : 
"  The  topaz  of  Ethiopia  cannot  equal  it,  nor  shall  it 
be  valued  with  the  gold  of  Ophir,  with  the  precious 
onyx,  or  the  sapphire."  No,  my  soul,  thou  wast  not 
redeemed  with  such  corruptible  things.  The  pardon 
of  sin,  the  favour  of  God,  the  graces  of  the  Spirit,  the 
blessings  of  the  covenant,  and  eternal  life,  could  not 
be  purchased  with  silver  and  gold,  but  are  dearly 
bought  and  paid  for  with  the  precious  blood  of  the  Son 
of  God,     All  the  praise  be  to  the  glorious  pmxhaser. 

Come  and  see  the  victories  of  the  cross ;  see  the 
Lord  Jesus  even  then  a  conqueror,  when  he  seemed 
a  captive  ;  then  spoiling  principalities  and  powers, 
when  he  seemed  totally  defeated  and  routed  by  them. 
See  Christ  upon  the  cross  breaking  the  serpent's 
head,  disarming  Satan,  triumphing  over  death  and 
the  grave,  leading  captivity  captive,  and  going  forth 
in  that  chariot  of  war,  conquering  and  to  conquer. 

Thinlc,  my  soul,  think  what  thou  owest  to  the 
dying  of  the  Lord  Jesus  ;  the  privileges  of  thy  way, 
and  the  glories  of  thy  home ;  all  thou  hast,  all  thou 
hopest  for  that  is  valuable,  they  are  all  precious  fruits 
gathered  from  this  tree  of  life.  Christ's  wounds  are 
thy  healing,  his  agonies  thy  repose,  his  conflicts  thy 
conquests,  his  groans  thy  songs,  his  pains  thine  ease, 
his  shame  thy  glory,  his  death  thy  life,  his  sufferings 
thy  salvation. 

(v.)  Let  us  set  ourselves  to  think  of  the  present 
glories  of  the  exalted  Redeemer. — When  we  medi- 
tate on  the  cross  he  bore,  we  must  not  forget  the 
crown  he  wears  within  the  veil.  Think,  my  soul, 
think  where  he  is  at  the  right  hand  of  the  Father, 
far  above  all  principalities  and  powers,  and  every 


communicant's  companion.  135 

name  that  is  named;  he  is  set  down  upon  the  throne 
of  the  Majesty  in  the  highest  heavens.  Having  ob- 
tained eternal  redemption  for  us,  he  is  "  entered  with 
his  own  blood  into  the  holy  place."  Think  how  he 
is  attended  there  with  an  innumerable  company  of 
angels,  that  continually  surround  the  throne  of  God 
and  of  the  Lamb ;  think  of  the  songs  there  sung  to 
his  praise,  the  crowns  there  cast  at  his  feet,  and  the 
name  he  hath  there  above  every  name.  Think  espe- 
cially what  he  is  doing  there :  he  always  appears  in 
the  presence  of  God  as  the  great  High  Priest  of  our 
profession,  to  intercede  for  all  those  that  come  to  God 
by  him ;  and  he  attends  continually  to  this  very  thing : 
there  he  is  preparing  a  place  for  all  his  followers,  and 
thence  he  will  shortly  come  to  receive  them  to  him- 
self, to  behold  his  glory,  and  to  share  in  it.  Dwell 
on  these  thoughts,  0  my  soul,  and  say  as  they  did 
who  saw  his  glory  in  his  transfiguration:  It  is  good 
to  be  here ;  here  let  us  make  tabernacles.  Let  these 
thoughts  kindle  in  thee  an  earnest  desire  (shall  I  call 
it  a  holy  curiosity?)  to  see  him  as  he  is,  face  to  face. 
His  advancement  is  thine  advantage,  as  the  forerun- 
ner he  is  for  me  entered.  Let  the  contemplation  of 
the  joy  he  is  entered  into,  and  the  power  he  is  there 
girded  with,  have  such  an  influence  upon  me,  that 
by  faith  I  may  be  raised  up  likewise,  and  "  made  to 
sit  together  with  him  in  heavenly  places." 

(vi.)  Let  us  set  ourselves  to  think  of  the  unsearch- 
able riches  of  the  new  covenant,  made  with  us  in 
Jesus  Christ,  and  sealed  to  us  in  the  sacraments. — 
Peruse  this  covenant  in  the  several  dispensations  of 
it,  from  the  dawning  of  its  day  in  the  first  promise, 
to  that  noon-day  light,  which  life  and  immortality 
are  brought  to  by  the  gospel.  Read  over  the  several 
articles  of  it,  and  see  how  well  ordered  it  is  in  all 
things,  so  well  that  it  could  not  be  better.  Review 
its  promises,  which  are  precious  and  many,  very 
many,  very  precious,  and  sure  to  all  the  seed.  Search 
into  the  hidden  wealth  that  is  treasured  up  in  them ; 
dig  into  these  mines;  content  not  thyself  with  a  tran- 
sient view  of  these  fountains  of  living  water,  but 


136  communicant's  companion. 

bring  thy  bucket,  and  draw  with  joy  out  of  these 
wells  of  salvation.  "  Go,  walk  about  this  Zion,  this 
city  of  God,  tell  the  towers,  mark  well  the  bulwarks, 
consider  the  palaces,  and  say,  Tiiis  God,  who  is  our 
God  in  covenant,  is  ours  for  ever  and  ever  ;  he  will 
be  our  guide  even  unto  death." 

Stir  up  thyself,  therefore,  0  my  soul,  to  meditate 
on  the  privileges  of  a  justified  state;  the  liberties  and 
immunities,  the  dignities  and  advantages,  that  are 
conveyed  by  the  charter  of  pardon.  0  the  blessed- 
ness of  the  man  whose  iniquities  are  forgiven  !  See 
him  secured  from  tiie  arrests  of  the  law,  the  curse  of 
God,  the  evil  of  affliction,  the  sting  of  death,  and  the 
damnation  of  hell.  Read  with  pleasure  the  triumphs 
of  blessed  Paul :  (Rom.  viii.  33,  &c.)  Happy  thou 
art,  my  soul,  and  all  is  well  with  thee,  or  shall  be 
shortly,  if  thy  sins  be  pardoned. 

Meditate  on  the  honours  and  comforts  of  a  state 
of  grace.  If  now  lam  a  child  of  God,  adopted  and 
regenerated,  and  have  received  the  Spirit  of  adoption, 
I  have  liberty  of  access  to  the  throne  of  grace,  I  have 
a  sanctified  use  of  my  creature-comforts,  my  fel- 
lowship is  with  the  Father,  and  with  his  Son  Jesus 
Christ ;  "  all  is  mine,  whether  Paul,  or  Apollos,  or 
Cephas,  or  the  world,  or  life,  or  death,  or  things  pre- 
sent, or  things  to  come,  all  are  mine."  I  have  meat 
to  eat  that  the  world  knows  not  of,  joy  that  a  stranger 
doth  not  intermeddle  with.  Let  thoughts  of  these 
great  privileges  work  in  thee,  0  my  soul,  a  holy  dis- 
dain of  the  pleasures  of  sense,  and  the  profits  of  the 
world  ;  whenever  they  come  in  competition  with  the 
gains  of  godliness,  and  the  delights  of  spiritual  life, 
offer  those  to  them  that  know  no  better. 

(vii.)  Let  us  set  ourselves  to  think  of  the  commu- 
nion of  saints. — This  contributes  something  to  our 
comfort  in  comnmnion  with  Christ,  that  through  him 
we  have  fellowship  one  with  another :  "  So  that  we, 
being  many,  are  one  bread  and  one  body ;  for  Christ 
died  to  gather  together  in  one  the  children  of  God 
that  were  scattered  abroad  ;"  that  all  might  be  one  in 
him  in  whom  we  all  meet,  as  many  members  in  one 


commitnicant's  companion.  137 

head,  so  making  one  body;  many  branches  in  one 
root,  so  making  one  vine ;  and  many  stones  on  one 
foundation,  so  making  one  building. 

Enlarge  thy  thoughts,  then,  0  my  soul,  and  let  it 
be  a  pleasure  to  thee  to  think  of  the  relation  thou 
standest  in  to  the  whole  family,  both  in  heaven  and 
earth,  which  is  named  of  Jesus  Christ;  to  think  that 
thou  art  come,  in  faith,  hope,  and  love,  even  to  the 
"  innumerable  company  of  angels,  and  to  the  spirits 
of  just  men  made  perfect."  Even  these  are  thy 
brethren  and  fellow-servants.  Rejoice  in  thine  alli- 
ance to  them,  in  their  affection  to  thee,  and  in  the 
prospect  thou  hast  of  being  with  them  shortly,  of 
being  with  them  eternally.  Here  we  sit  down  with 
a  little  handful  of  weak  and  imperfect  saints,  and 
those  mixed  with  pretenders ;  but  we  hope  shortly  to 
have  a  place  and  a  name  in  the  general  assembly  of 
the  first-born,  and  to  "  sit  down  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  our  Father,"  with  all 
the  saints,  and  none  but  saints,  and  saints  made  per- 
fect, and  so  to  be  together  for  ever  with  the  Lord. 

Please  thyself  also,  0  my  soul,  with  thinking  of 
the  spiritual  communion  thou  hast  in  the  acts  of 
Christian  piety,  and  in  the  exercise  of  Christian  cha- 
rity, with  "  all  that  in  every  place  on  this  earth  call 
on  the  name  of  Jesus  Christ  our  Lord,  both  theirs  and 
ours."  Some  good  Christians  there  are,  that  fall 
within  the  reach  of  our  personal  communion,  to  whom 
we  give  the  right  hand  of  fellowship.  Others,  within 
the  line  of  our  acquantance  and  correspondence ;  and 
many  more  whom  we  know  not,  nor  have  ever  heard 
of,  never  saw,  nor  are  ever  likely  to  see  in  this  world ; 
but  all  these  are  our  "  companions  in  the  kingdom 
and  patience  of  Jesus  Christ."  They  and  we  are 
guided  by  the  same  rule,  animated  by  the  same  spirit, 
conformed  to  the  same  image,  interested  in  the  same 
promises,  and  joined  to  the  same  great  body;  they 
and  we  meet  daily  at  the  same  throne  of  grace,  under 
the  conduct  of  the  same  Spirit  of  adoption,  which 
teaches  us  all  to  cry,  Abba,  Father;  and  they  and 
we  hope  to  meet  shortly  at  the  same  throne  of  glory, 
12* 


138  communicant's  companion. 

under  the  conduct  of  the  same  Jesus,  who  will  gather 
his  elect  from  the  four  winds,  and  present  them  all 
together  unto  the  Father.  Christ  hath  prayed,  that 
"all  that  believe  on  him  may  be  one;"  and  therefore 
we  are  sure  they  are  so,  for  the  Father  heard  him 
always.  Let  this  subject  yield  us  some  delightful 
thoughts  here  in  a  scattered  world,  and  a  divided 
church. 

(viii.)  Let  us  set  ourselves  to  think  of  the  happiness 
of  heaven. — A  pleasant  theme  this  is,  very  improva- 
ble, and  pertinent  enough  to  an  ordinance  which  has 
so  much  of  heaven  in  it :  if  indeed  Ave  have  heaven 
in  our  eye,  as  our  home  and  rest,  and  our  conversa- 
tion there,  we  cannot  but  have  it  much  upon  our 
hearts.  Have  we  good  hope  through  grace,  of  be- 
ing shortly  with  Christ  in  the  heavenly  paradise, 
where  there  is  fulness  of  joy  and  pleasures  for  ever- 
more,— where  we  shall  see  God's  glory,  and  enjoy 
his  love  immediately,  to  our  complete  and  eternal 
satisfaction?  Do  we  expect  that  yet  a  little  while, 
and  the  veil  shall  be  rent,  the  shadows  of  the  evening 
shall  be  done  away,  and  we  shall  see  as  we  are  seen, 
and  know  as  we  are  known?  Are  we  in  prospect 
of  a  crown  of  glory  that  fades  not  away,  an  incorrup- 
tible, undefiled  inheritance? 

Raise  thy  thoughts,  then,  0  my  soul,  to  the  joyful 
contemplation  of  the  glory  to  be  revealed.  Arise, 
then,  and  survey  this  land  of  promise,  as  Abraham. 
Go  with  Moses  to  the  top  of  Pisgah,  and  take  a  view 
of  it  by  faith.  Get  a  Scripture  map  of  that  Canaan,  and 
study  it  well.  Think,  my  soul,  what  they  see  in  that 
world,  who  always  behold  the  face  of  the  Father, 
and  in  it  see  all  truth  and  brightness,  and  the  perfec- 
tion of  beauty.  Think  what  they  have  there,  who  eat 
of  the  tree  of  life,  and  the  hidden  manna ;  whose  facul- 
ties are  enlarged,  to  take  in  the  full  communications 
of  divine  love  and  grace,  and  who  have  God  himself 
with  them  as  their  God.  Think  what  they  are  doing 
there  who  dwell  in  God's  house,  and  are  still  praising 
him,  and  rest  not  day  nor  night  from  doing  it.  Think 
of  the  good  company  that  is  there,  thousands  of  thou- 
sands of  blessed  angels,  and  holy  souls,  with  whom 


communicant's  companion.  139 

we  shall  have  an  intimate  and  undisturbed  converse 
in  perfect  light  and  love. 

Compare  the  present  state  thou  art  in,  my  soul, 
with  that  thou  hopest  for ;  and  let  it  be  a  pleasure 
to  thee  to  think,  that  whatever  is  here,  thy  grief  and 
burden  shall  be  there  removed  and  done  away  forever. 
Satan's  temptations  shall  there  no  more  assault  thee ; 
thine  own  corruptions  shall  there  no  more  ensnare 
thee ;  the  guilt  of  sin,  and  doubts  about  thy  spiritual 
state,  shall  there  no  more  terrify  and  perplex  thee; 
no  pain,  nor  sickness,  nor  sorrow,  shall  be  an  alloy  to 
the  enjoyments  of  that  world,  as  they  are  to  those 
of  this  world.  All  tears  shall  there  be  wiped  away, 
even  those  for  sin. 

On  the  other  side,  whatever  is  here  thy  delight  and 
pleasure,  shall  there  be  perfected.  The  knowledge 
of  God,  joy  in  him,  and  communion  with  him,  are 
here,  as  it  were,  thy  running  banquets;  there,  they 
shall  be  thy  continual  feast.  The  work  of  grace  be- 
gun in  thee,  is  that  which  reconciles  thee  to  thyself, 
and  gives  thee  some  pleasure  now  in  thy  reflections 
upon  thyself.  This  work  shall  be  there  completed, 
and  the  finishing  strokes  given  to  it,  by  the  same  skil- 
ful and  happy  hand  that  began  it. 

Come  now,  my  soul,  and  "  neglect  not  the  gift  that 
is  in  thee,  but  meditate  upon  these  things;  give  thy- 
self wholly  to  them."  "  Be  thou  in  them,"  as  in  thy 
business,  as  in  thine  element.  Think  of  the  things 
of  the  invisible  and  unchangeable  world,  till  thou 
findest  thyself  so  aff'ected  with  them,  as  even  to  for- 
get the  things  that  are  here  below,  that  are  here  be- 
hind, and  look  upon  them  with  a  holy  negligence,  that 
thou  mayest,  with  greater  diligence,  reach  towards 
"  the  things  that  are  before,  and  press  towards  the 
mark  for  the  prize  of  the  high  calling." 

II.  We  must  not  only  meditate,  but  we  must  pray 
and  cry  earnestly  to  God  for  assistance  and  accept- 
ance in  what  we  do.  When  the  apostle  had  reckon- 
ed up  all  the  parts  of  the  Christian's  armour,  he 
concludes  with  this,  "  Praying  always."  Prayer 
must  gird  on  the  whole  armour  of  God ;  for,  without 


140  communicant's  companion. 

prayer,  all  our  endeavours  are  vain  and  ineffectual. 
Therefore,  in  our  preparations  for  the  Lord's  Supper, 
time  must  be  spent,  and  pains  taken  in  prayer,  for 
two  reasons: — 

1.  Because  this  is  a  proper  means  of  quickening 
ourselves,  and  stirring  up  our  graces, — One  duty  of 
religion  is  of  use  to  dispose  and  fit  us  for  another; 
and  the  most  solemn  services  ought  to  be  approached 
gradually,  and  through  the  outer  courts.  In  prayer, 
the  soul  ascends  to  God,  and  converses  with  him; 
and  thereby  the  mind  is  prepared  to  receive  the  visits 
of  his  grace,  and  habituated  to  holy  exercises.  Even 
the  blessed  Jesus  prepared  himself  for  the  offering 
up  of  the  great  sacrifice  by  prayer,  a  long  prayer  in 
the  house,  and  strong  cryings  with  tears  in  the  gar- 
den. Three  times  was  Christ  spoken  to,  while  he 
was  here  on  earth,  by  voices  from  heaven,  and  they 
ail  three  found  him  praying. — That  at  his  baptism: 
"  Jesus  being  baptized,  and  praying,  the  heaven  was 
opened." — That  at  his  transfiguration:  "  As  he  pray- 
ed, the  fashion  of  his  countenance  was  altered." — 
And  that  a  little  before  his  passion,  when  he  was  pray- 
ing, "  Father,  glorify  thy  name,"  the  voice  came  from 
heaven,  "  I  have  glorified  it,"  &.c.  Saul  of  Tarsus 
prays,  and  then  sees  a  vision;  and  afterwards,  Corne- 
lius had  his  vision  when  he  was  at  prayer,  and  Peter 
his.  All  which  instances,  and  many  the  like,  suggest 
to  us,  that  communion  with  God  in  prayer  prepares 
and  disposes  the  mind  for  communion  with  him  in 
other  duties. 

2.  Because  this  is  the  appointed  way  for  fetching 
in  that  mercy  and  grace  which  God  has  promised, 
and  which  we  stand  in  need  of. — In  God  is  our  help, 
and  from  him  is  om'  fruit  found ;  and  he  has  promis- 
ed to  help  us  and  to  give  us  "  a  new  heart,  to  put 
his  Spirit  within  us,  and  to  cause  us  to  walk  in  his 
statutes."  "  I  will  yet  for  all  this  be  inquired  of  by 
the  house  of  Israel  to  do  it  for  them."  How  can  we 
expect  the  presence  of  God  with  us,  if  we  do  not 
invite  him  by  prayer?  Or  the  power  of  God  upon 
us,  if  we  do  not  by  prayer  derive  it  from  him?    The 


communicant's  companion.  141 

greatest  blessings  are  promised  to  the  prayer  of  faith, 
but  God  will  not  give,  if  we  will  not  ask :  why  should 
he? 

But  what  must  we  pray  for,  when  we  draw  near 
to  God  in  this  solemn  ordinance?  Solomon  tells  us, 
that  both  the  "  preparations  of  the  heart  in  man,  and 
the  answer  of  the  tongue  is  from  the  Lord."  To 
him,  therefore,  we  must  apply  ourselves  for  both. 
The  whole  word  of  God  is  of  use  to  direct  us  in 
these  prayers,  and  in  it  the  blessed  Spirit  "  helpeth 
our  infirmities,  forasmuch  as  we  know  not  what  to 
pray  for,"  in  this  or  in  any  other  case,  as  we  ought. 

1,  We  must  pray  that  we  may  be  prepared  for  this 
solemnity  before  it  comes.  Whatever  is  necessary  to 
qualify  us  for  communion  with  God  in  it,  is  spoken 
of  in  Scripture  as  God's  gift;  and  whatever  is  the 
matter  of  God's  promise,  must  be  the  matter  of  our 
prayers;  for  promises  are  given,  not  only  to  be  the 
ground  of  our  hope,  but  also  to  be  the  guide  of  our 
desire  in  prayer."  Is  knowledge  necessary?  "  Out 
of  his  mouth  cometh  knowledge  and  understanding," 
and  at  wisdom's  gates  we  must  wait  for  wisdom's 
gifts,  rejoicing  herein  "  that  the  Son  of  God  is  come, 
and  hath  given  us  an  understanding."  Is  faith  ne- 
cessary? That  is  not  "  of  ourselves,  it  is  the  gift  of 
God."  Him,  therefore,  we  must  attend,  who  is  both 
the  author  and  the  finisher  of  our  faith.  To  him  we 
must  pray,  Lord,  increase  our  faith:  Lord,  perfect 
what  is  lacking  in  it :  Lord,  fulfil  the  work  of  faith 
with  power.  Is  love  necessary?  It  is  the  "  Holy 
Ghost  that  sheds  abroad  that  love  in  our  hearts,  and 
circumcises  our  hearts  to  love  the  Lord  our  God.'^ 
To  that  heavenly  fire  we  must  therefore  go  for  this 
holy  spark,  and  pray  for  the  breath  of  the  Almighty 
to  blow  it  up  into  a  flame.  Is  repentance  necessary? 
It  is  God  that  gives  repentance,  that  takes  away  the 
stony  heart  and  gives  a  heart  of  flesh ;  and  we  must 
beg  of  him  to  work  that  blessed  change  in  us.  "  Be- 
hold the  fire  and  the  wood,"  the  ordinance  instituted, 
and  all  needful  provision  made  for  our  sacrifice ;  "  but 
where  is  the  lamb  for  a  burnt-offering?"     Where  is 


142  communicant's  companion. 

the  heart  to  be  offered  up  to  God?  If  God  did  not 
provide  himself  a  lamb,  the  solemnity  would  fail. 
To  him,  therefore,  we  must  go  to  buy  such  things 
as  we  have  need  of  against  the  feast,  that  is,  to  beg 
them;  for  we  buy  witliout  money  and  without  price: 
and  such  buyers  sliall  not  be  driven  out  of  God's 
temple,  nor  slighted  there,  however  they  are  looked 
on  in  men's  markets. 

2.  Pray  that  our  hearts  may  be  enlarged  in  the 
duty.  It  is  the  gracious  promise  of  God,  that  he 
will  open  rivers  in  the  wilderness,  and  streams  in  the 
desert;  and  the  joint  experience  of  all  the  saints,  that 
they  looked  imto  him  and  were  lightened :  such  out- 
goings of  soul  therefore  towards  God,  as  may  receive 
the  incomes  of  divine  strength  and  comfort,  we  should 
earnestly  desire  and  pray  for.  Pray  that  God  would 
grace  his  own  institutions  with  such  manifest  tokens 
of  his  presence  as  those  two  disciples  had,  who  rea- 
soned thus  for  their  own  conviction,  that  they  had 
been  with  Jesus,  "  Did  not  our  hearts  burn  within 
us?"  Pray  that,  by  the  grace  of  God,  the  business 
of  the  ordinance  may  be  faithfully  done ;  the  work 
of  the  day,  the  sacrament  day,  in  its  day,  according 
as  the  duty  of  the  day  requires,  (Ezra  iii.  4.)  Pray 
that  the  ends  of  the  ordinance  may  be  sincerely 
aimed  at  and  happily  attained,  and  the  great  inten- 
tion of  the  institution  of  it  answered;  that  you  may 
not  receive  the  grace  of  God  therein  in  vain.  0  that 
my  heart  may  be  engaged  to  approach  unto  God! — 
so  engaged  as  that  nothing  may  prevail  to  disengage 
it.  Come,  blessed  Spirit,  and  breathe  upon  these  dry 
bones'  Move  upon  the  waters  of  the  ordinances, 
and  produce  a  new  creation !  "  Awake,  0  north 
wind;  and  come,  thou  south;  and  blow  upon  my 
garden,  that  the  spices  thereof  may  flow  forth.  And 
then  let  my  beloved  come  into  his  garden,"  (his  it  is, 
and  then  it  will  be  fit  to  be  called  his,)  "  and  eat  his 
pleasant  fruits." 

3.  Pray  that  we  may  bo  favourably  accepted  of 
God,  both  m  the  preparation  and  in  the  performance. 
In  vain  do  we  worship,  if  God  do  not  accept  us.   The 


communicant's  companion.  143 

applause  of  men  is  but  a  poor  reward,  (such  as  the 
hypocrites  were  content  with,  and  put  off  with,)  if 
we  come  short  of  the  favour  of  God.  Herein  there- 
fore we  should  labour,  this  we  should  be  ambitious 
of  as  our  highest  honour,  the  top  of  onr  preferment, 
"  that  whether  present  or  absent  we  may  be  accepted 
of  the  Lord."  About  this,  therefore,  we  should  be 
very  solicitous  in  our  inquiries:  "Wherewithal  shall 
I  come  before  the  Lord,"  so  as  to  please  him.?  For 
this  we  should  be  very  importunate  in  our  prayers: 
"0  that  I  knew  where  I  might  find  him!"  0  that 
I  might  be  met  at  the  table  of  the  Lord  with  a  bless- 
ing, and  not  with  a  breach!  0  that  God  would 
smile  upon  me  there,  and  bid  me  welcome !  0  that 
the  beloved  of  my  soul  would  show  me  some  token 
for  good  there,  and  say  unto  me,  I  am  thy  salvation ! 
"  Son,  daughter,  be  of  good  cheer ;  thy  sins  are  for- 
given thee.  Let  him  kiss  me  with  the  kisses  of  his 
mouth,  for  his  love  is  better  than  wine."  0  that  it 
might  be  a  communion  indeed  between  Christ  and 
my  soul !  That  which  is  in  vogue  with  the  most  of 
men  is, "  Who  will  show  us  any  good?"  But  when 
I  am  admitted  to  touch  the  top  of  the  golden  sceptre, 
this  is  my  petition,  this  is  my  request:  Lord,  lift  up 
the  light  of  thy  countenance  upon  me ;  and  that  shall 
put  true  gladness  into  my  heart,  greater  than  the  joy 
of  harvest. 

4.  Pray  that  what  is  amiss  may  be  pardoned  in 
the  blood  of  Christ.  This  prayer  good  Hezekiah  has 
put  into  our  mouths,  (God  put  it  into  our  hearts!) 
"  The  good  Lord  pardon  every  one  that  prepareth  his 
heart  in  sincerity  to  seek  the  Lord  God  of  his  fathers, 
"  and  aims  honestly,"  though  he  be  not  cleansed 
according  to  the  purification  of  the  sanctuary."  We 
cannot  but  be  conscious  to  ourselves,  that  in  many 
things  we  come  short  of  our  duty,  and  wander  from 
it.  The  rule  is  strict,  it  is  fit  it  should  be  so ;  and 
yet  no  particular  rule  more  strict  than  that  general 
and  fundamental  law  of  God's  kingdom, "  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  soul, 
and  mind,  and  might."     But  our  own  hearts  know, 


144  communicant's  companion. 

and  God,  who  is  greater  than  our  hearts,  and  knows 
all  things,  knows,  that  we  do  not  come  up  to  the  rule, 
nor  "continue  in  all  things  that  are  written  in  the 
book  of  the  law  to  do  them."  By  our  deficiencies 
we  become  obnoxious  to  the  curse,  and  should  perish 
by  it  if  we  were  under  the  law;  but  we  are  encour- 
aged by  a  penitent  believing  prayer  to  sue  out  our 
pardon,  having  an  advocate  with  the  Father. 

Would  we  take  with  us  words  in  these  prayers? 
David's  psalms  and  St.  Paul's  epistles  will  furnish  us 
with  great  variety  of  acceptable  words;  words  which 
the  Holy  Ghost  teaches;  and  other  helps  of  devo- 
tion, of  which,  thanks  be  to  God,  we  have  plenty, 
may  be  used  to  much  advantage:  and  if  in  these 
prayers  we  stir  up  ourselves  to  take  hold  on  God, 
our  experience  shall  be  added  to  that  of  thousands, 
that  Jacob's  God  never  said  to  Jacob's  seed,  "  Seek 
ye  me  in  vain." 


CHAPTER  Vn. 

DIRECTIONS  IN  WHAT  FRAME  OF  SPIRIT  WE  SHOULD  COME 
TO,  AND  ATTEND  UPON  THIS  ORDINANCE. 

I.  With  a  fixedness  of  tliou^lit.  II.  With  an  easiness  and  cahnness 
of  affection.  III.  With  a  holy  awe  and  reverence  of  the  Divine 
Majesty.  IV^,  With  a  lioly  jealousy  over  ourselves,  and  an  hum- 
ble sense  of  our  own  unworthiness,  suspecting  ourselves,  and 
abasinjf  ourselves.  V.  With  a  £;racious  confidence,  as  children 
to  a  father.  VI.  With  earnest  desires  towards  God.  VII.  With 
raised  expectations.  VIII.  With  rejoicing  and  thanksgiving:  two 
things  matter  of  joy.  IX.  In  charity  with  all  men,  and  a  sincere 
affection  to  all  good  Christians,  bearing  ill-will  to  none,  and  good- 
will to  all. 

To  make  up  the  wedding  garment,  which  is  proper 
for  this  wedding  feast,  it  is  requisite,  not  only  that 
we  have  an  habitual  temper  of  mind  agreeable  to  the 
gospel,  but  that  we  have  such  an  actual  disposition 
of  spirit  as  is  consonant  to  the  nature  and  intentions 


communicant's  companion.  145 

of  the  ordinance.  It  is  an  excellent  rule  in  the  Scrip- 
ture directory  for  religious  worship,  "  Keep  thy  foot 
when  thou  goest  to  the  house  of  God;"  that  is, 
«  Keep  thy  heart  with  all  dihgence."  Look  well 
to  the  motions  of  thy  soul,  and  observe  the  steps  it 
takes.  When  we  are  to  see  the  goings  of  our  God, 
our  King,  in  the  sanctuary,  it  concerns  us  to  see  to 
our  own  goings:  "  Keep  thy  foot,"  that  is,  do  nothing 
rashly ;  but,  "  when  thou  goest  to  eat  with  a  ruler, 
consider  diligently  what  is  before  thee."  It  was  not 
enough  for  the  priests  under  the  law  that  they  were 
washed  and  dressed  in  their  priestly  garments  when 
they  were  first  consecrated,  but  they  must  be  care- 
fully washed  and  dressed  every  time  they  went  in 
to  minister,  else  they  went  in  at  their  peril.  We  are 
spiritual  priests  to  our  God,  and  must  do  the  office 
of  our  priesthood  with  a  due  decorum,  remembering 
that  this  is  that  which  the  Lord  has  said,  (God  by 
his  grace  speak  it  home  to  our  hearts!)  "  I  will  be 
sanctified  in  them  that  come  nigh  me;"  that  is,  I  will 
be  attended  as  a  holy  God  in  a  holy  manner,  "  and 
so  before  all  the  people  I  will  be  glorified."  We 
then  sanctify  God  in  holy  duties,  when  we  sanctify 
ourselves  in  our  approaches  to  them;  that  is,  when 
we  separate  ourselves  from  every  thing  that  is  com- 
mon or  unclean,  "  from  all  filthiness  both  of  flesh  and 
spirit,"  and  consecrate  ourselves  to  God's  glory  as 
our  end,  and  to  his  service  as  our  business.  If  we 
would  have  the  ordinance  sanctified  to  us  for  our 
comfort  and  benefit,  we  must  thus  sanctify  ourselves 
for  it.  Joshua's  command  to  the  people,  when  they 
were  to  follow  the  ark  of  the  covenant  through  Jor- 
dan, should  be  still  sounding  in  our  ears  the  night 
before  a  sacrament :  "  Sanctify  yourselves,  for  to- 
morrow the  Lord  will  do  wonders  among  you." 
When  the  God  of  glory  admits  such  worms,  such  a 
generation  of  vipers  as  we  are,  into  covenant  and 
communion  with  himself;  when  he  gives  gifts,  such 
gifts,  to  the  rebellious;  when  by  the  power  of  his 
grace  he  sanctifies  the  sinful,  and  comforts  the  sor- 
rowful, and  gives  such  holiness  and  joy  as  is  life 
13 


146  communicant's  companion. 

from  the  dead, — surely  then  he  does  wonders  among 
us.  Tliat  we  may  see  these  wonders  done,  and  share 
in  the  bcuofit  of  them — that  we  may  experience  them 
done  in  our  souls,  ". Jordan  driven  back  at  the  pre- 
sence of  the  Lord,  at  the  presence  of  the  God  of 
Jacob,"  to  open  a  passage  for  us  into  the  heavenly 
Canaan,  —  let  us  sanctify  ourselves,  and  earnestly 
pray  to  God  to  sanctify  us. 

For  our  help  herein,  the  following  directions  per- 
haps may  be  of  some  use : — 

I.  Let  us  address  ourselves  to  this  service  with  a 
fixedness  of  thought. — There  is  scarcely  any  instance 
of  the  corruption  of  nature,  and  the  moral  impotence 
which  we  are  brouglit  under  by  sin,  more  complained 
of  by  serious  Christians,  than  the  vanity  of  the 
thoughts,  and  the  difficulty  of  fixing  them  on  that 
which  is  good.  They  are  apt  to  wander  after  a  thou- 
sand impertinences;  it  is  no  easy  matter  to  gather 
them  in,  and  keep  them  employed  as  they  should  be; 
we  all  find  it  so  by  sad  experience.  "  Vain  thoughts 
lodge  within  us,"'  and  are  most  a  hinderance  and 
disturbance  to  us  when  good  thoughts  are  invited 
into  the  soul,  and  should  be  entertained  there.  When, 
therefore,  we  apply  ourselves  to  a  religious  service, 
which  will  fiud  work  for  all  our  thoughts,  and  which 
presents  objects  well  worthy  of  our  closest  contem- 
plation, we  are  concerned  to  take  pains  with  our- 
selves, to  get  our  hearts  engaged,  and  to  bring  every 
thought  into  obedience  to  the  law  of  this  solemnity. 

This  is  a  time  to  set  aside  the  thoughts  of  every 
thing  that  is  foreign  and  unseasonable;  and  all  those 
foolish  speculations  which  used  to  be  the  unprofitable 
amusement  of  our  idle  hours,  and  the  sports  and  pas- 
times of  our  carnal  minds;  away  with  them  all;  clear 
the  court  of  these  vagrants,  when  the  doors  are  to 
be  opened  for  the  King  of  glory  to  come  in.  Are 
they  thoughts  that  pretend  business,  and  are  as  buy- 
ers and  sellers  in  the  temple  ?  Tell  them  you  have 
other  business  to  mind;  bid  them  depart  for  this  time, 
and  at  a  more  convenient  season  you  will  call  for 
them.     Do  they  pretend  urgent  business,  as  Nehe- 


communicant's  companion.  147 

miah's  enemies  did  when  they  sought  to  give  him  a 
diversion  ?  Give  them  the  repulse  that  he  gave,  and 
like  him  repeat  it  as  oft  as  they  repeat  their  solicita- 
tions, "I  am  doing  a  great  work;  why  should  the  work 
cease,  while  I  leave  it  and  come  down  to  you?"  Do 
they  pretend  friendship,  and  send  in  the  name  of  thy 
mother  and  thy  brethren  standing  without  to  speak 
with  thee?  Yet  dismiss  them  as  Christ  did,  by  giv- 
ing the  preference  to  better  friends.  Let  not  thoughts 
of  those  we  love  best,  divert  us  from  thinking  of 
Christ,  whom  we  know  we  must  love  better. 

This  is  a  time  to  summon  the  attendance  of  all  the 
thoughts,  and  keep  them  close  to  the  business  we  are 
going  about.  Suifer  none  to  wander,  none  to  trifle; 
for  here  is  employment,  good  employment  for  them 
all,  and  all  little  enough.  Though  a  perfect  fixed- 
ness of  thought  without  any  distraction  during  the 
solemnity,  is  what  I  believe  none  can  attain  to  in  this 
state  of  imperfection,  yet  it  is  what  we  should  desire 
and  aim  at,  and  come  to  as  near  as  we  can.  Let  us 
charge  our  thoughts  not  to  wander ;  keep  a  watchful 
eye  upon  them,  and  call  them  back  when  they  begin 
to  rove;  keep  them  in  full  employment  about  that 
which  is  proper  and  pertinent,  which  will  prevent 
their  starting  aside  to  that  which  is  otherwise ;  come, 
"bind  the  sacrifice  with  cords  to  the  horns  of  the 
altar,"  that  it  may  not  be  to  seek  when  it  should  be 
sacrificed.  Be  able  to  say  through  grace,  "  0  God, 
my  heart  is  fixed;"  though  unfixed  at  other  times, 
yet  fixed  now.  Look  up  to  God  for  grace  to  estab- 
lish the  heart  and  keep  it  steady;  look  with  sorrow 
and  shame  upon  its  wanderings;  shut  the  door  against 
distractions;  watch  and  pray  against  temptations; 
and  when  those  birds  of  prey  come  down  upon  the 
sacrifices,  do  as  Abraham  did,  "  drive  them  away." 
And  while  you  sincerely  endeavour  to  keep  your 
hearts  fixed,  be  not  discouraged ;  the  vain  thoughts 
that  are  disallowed,  striven  against,  and  repented  of, 
though  they  are  our  hinderance,  yet  they  shall  not  be 
our  ruin. 

II.  Let  us  address  ourselves  to  this  service  with 


148  communicant's  companion. 

an  evenness  and  calmness  of  affection,  free  from  the 
disorders  and  rufilos  of  passion. — A  sedate  and  quiet 
spirit,  not  tossed  with  the  tempests  of  care  and  fear, 
hut  devolving  care  on  God,  and  silencing  fear  by 
faith;  not  sinking  under  the  load  of  temporal  bur- 
dens, but  supporting  itself  with  the  hopes  of  eter- 
nal joys;  easy  itself,  because  submissive  to  its  God; 
this  is  a  spirit  fit  to  receive  and  return  divine  visits. 
They  were  still  waters,  on  the  face  of  which  the 
Spirit  moved  to  produce  the  world :  the  Lord  was 
not  in  the  wind,  "  was  not  in  the  earthquake."  The 
prince  of  the  power  of  the  air  raises  storms,  for  "  he 
loves  to  fish  in  troubled  waters ;"  but  the  Prince  of 
Peace  stills  storms  and  quiets  the  winds  and  waves, 
for  he  casts  his  net  into  a  calm  sea :  "  The  waters 
of  Siloah  run  softly,"  and  without  noise.  And  that 
"  river,  the  streams  whereof  make  glad  the  city  of 
our  God,"  is  none  of  those,  the  waters  whereof  roar 
and  are  troubled. 

Let  us  therefore  always  study  to  be  quiet,  and, 
however  we  are  crossed  and  disappointed,  "  let  not 
our  hearts  be  troubled,  let  them  not  be  cast  down 
and  disquieted  within  us."  Let  us  not  create  or 
aggravate  our  own  vexations,  nor  be  put  into  a  dis- 
order by  any  thing  that  occurs;  but  let  the  peace  of 
God  always  rule  in  our  hearts,  and  then  that  peace 
will  keep  them.  They  whose  natural  temper  is  either 
fretful  or  fearful,  have  the  more  need  to  double  their 
guard ;  and  when  any  disturbance  begins  in  the  soul, 
should  give  diligence  to  suppress  the  tumult  with  all 
speed,  lest  the  Holy  Spirit  be  thereby  provoked  to 
withdraw,  and  then  they  will  have  but  uncomfortable 
sacraments. 

But  especially  let  us  compose  ourselves,  when  we 
approach  to  the  table  of  the  Lord.  Charge  the 
peace  then  in  the  name  of  the  King  of  kings;  com- 
mand silence  when  you  expect  to  hear  the  voice  of 
joy  and  gladness;  stop  the  mouth  of  clamorous  and 
noisy  passions,  banish  tumultuous  thoughts,  "  sulfer 
not  those  evil  spirits  to  speak,"  but  expel  them,  and 
let  your  souls  return  to  God,  and  repose  in  him  as 


communicant's  companion.  149 

their  rest.  Bring  not  unquiet  distempered  spirits 
to  a  transaction  which  requires  the  greatest  calmness 
and  serenity  possible.  Let  all  intemperate  heats 
be  cooled,  and  the  thoughts  of  that  which  has  made 
an  uproar  in  the  soul  be  banished,  and  let  a  strict 
charge  be  given  to  all  about  you,  to  all  within  you, 
"  by  the  roes  and  the  hinds  of  the  field,"  those  inno- 
cent and  pleasant  creatures,  that  they  stir  not  up,  nor 
awake  your  love,  nor  give  any  disturbance  to  your 
communion  with  him, 

III.  Let  us  address  ourselves  to  it  with  a  holy  awe 
and  reverence  of  the  Divine  Majesty. — We  ought  to 
be  in  the  fear  of  the  Lord  every  day,  and  all  the  day 
long,  for  he  is  our  strict  observer  wherever  we  are, 
and  will  be  the  judge  of  persons  and  actions,  by 
whose  unerring  sentence  our  eternal  state  will  be  de- 
cided ;  but  in  a  special  manner  he  is  "  greatly  to  be 
feared  in  the  assemblies  of  his  saints,  and  to  be  had 
in  reverence  of  all  them  that  are  about  him,"  and 
the  nearer  we  approach  to  him,  the  more  reverent  we 
should  be.  Angels  that  always  behold  God's  face, 
see  cause  to  cover  their  own.  Even  then  when  we 
are  admitted  to  sit  down  at  God's  table,  we  must  re- 
member that  we  are  worshipping  at  his  footstool,  and 
therefore  must  lay  ourselves  very  low  before  him, 
and  "in  his  fear  worship  towards  his  holy  temple." 
Let  us  not  rush  into  the  presence  of  God  in  a  care- 
less manner,  as  if  he  were  a  man  like  ourselves,  nay, 
so  as  we  would  not  approach  to  a  prince  or  a  great 
man;  but  observe  a  decorum,  "giving  to  him  the 
glory  due  unto  his  name,"  and  taking  to  ourselves 
the  shame  due  to  ours.  If  he  be  a  master,  where  is 
his  fear?  We  do  not  worship  God  acceptably,  if  we 
do  not  worship  him  "  with  reverence  and  godly  fear." 
1.  We  must  worship  him  with  reverence  as  a  glo- 
rious God,  a  God  of  infinite  perfection  and  almighty 
power,  who  "  covers  himself  with  light  as  with  a 
garment,"  and  yet,  as  to  us,  makes  darkness  his 
pavilion.  Dare  we  profane  the  temples  of  the  Holy 
Ghost,  by  outward  indecencies  of  carriage  and  be- 
haviour, the  manifest  indications  of  a  vain  and  re^ 

13" 


150  communicant's  companion. 

gardless  mind  ?  Dare  we  allow  of  low  and  common 
thoughts  of  that  God  who  is  over  all,  blessed  for 
evermore  ?  See  him,  my  soul — see  him  by  faith  upon 
a  throne,  high  and  lifted  up;  not  only  upon  a  throne 
of  grace,  which  encourages  thee  to  come  with  bold- 
ness, but  upon  a  throne  of  glory  and  a  throne  of  gov- 
ernment, which  obliges  thee  to  come  with  caution. 
Remember  that  "  God  is  in  heaven,  and  thou  art 
upon  earth;  and  therefore  let  thy  words  be  few:" 
"  Be  still,  and  know  that  he  is  God,"  that  he  is  great, 
and  keep  thy  distance.  Let  an  awful  regard  to  the 
glories  of  the  eternal  God,  and  the  exalted  Redeemer, 
make  thee  humble  and  serious,  very  serious,  very 
humble,  in  thine  approach  to  this  ordinance,  and 
keep  thee  so  during  the  solemnity. 

2.  We  must  also  worship  him  with  godly  fear, 
as  a  holy  God,  a  God  whose  name  is  jealous,  and 
who  "  is  a  consuming  fire."  We  have  reason  to 
fear  before  him,  for  we  have  offended  him,  and  have 
made  ourselves  obnoxious  to  his  wrath  and  curse; 
and  we  are  but  upon  our  good  behaviour,  as  proba- 
tioners for  his  favour.  He  is  not  a  God  that  will  be 
mocked,  that  will  be  trifled  with;  if  we  think  to  put 
a  cheat  upon  him,  we  shall  prove  in  the  end  to  have 
put  the  most  dangerous  cheat  upon  our  own  souls. 
In  this  act  of  religion,  therefore,  as  well  as  in  others, 
we  "  must  work  out  our  salvation  with  fear  and 
trembling." 

IV.  Let  us  come  to  this  ordinance  with  a  holy 
jealousy  over  ourselves,  and  an  humble  sense  of  our 
own  unworthiness. — We  must  sit  bcibre  the  Lord  in 
such  a  frame  as  David  composed  himself  into,  when 
he  said,  "  Who  am  I,  0  Lord  God,  and  what  is  my 
father's  house,  that  thou  hast  brought  me  hitherto?" 
Nothing  prepares  the  soul  more  for  spiritual  com- 
forts tium  humility. 

1.  It  may  be  that  we  have  reason  to  suspect  our- 
selves lest  we  come  unworthily.  Though  we  must 
not  cherish  such  suspicions  of  our  state  as  will  damp 
our  joy  in  God,  and  discourage  our  hope  in  Christ, 
and  fill  us  with  amazement ;  nor  such  as  will  take  off 


communicant's  companion.  151 

our  chariot-wheels,  and  keep  us  standing  when  we 
should  be  going  forward ;  yet  we  must  maintain  such 
a  jealousy  of  ourselves,  as  will  keep  us  humble,  and 
take  us  off  from  all  self-conceit  and  self-confidence; 
such  a  jealousy  of  ourselves,  as  will  keep  us  watch- 
ful, and  save  us  from  sinking  into  carnal  security. 
And  now  is  a  proper  time  to  think  how  many  there 
are  that  eat  bread  with  Christ,  and  yet  lift  up  the 
heel  against  him:  the  hand  of  him  that  betrays  him, 
perhaps,  is  with  him  upon  the  table ;  which  should 
put  us  upon  asking,  as  the  disciples  did,  just  before 
the  first  sacrament,  "  Lord,  is  it  I?"  Many  that  eat 
and  drink  in  Christ's  presence,  will  be  rejected  and 
disowned  by  him  in  the  great  day.  Have  I  not  some 
reason  to  fear  lest  that  be  my  doom  at  last? — to  fear, 
lest  a  promise  being  left  me  of  entering  into  rest,  I 
should  seem  to  come  short? — to  fear,  lest,  when  the 
King  comes  in  to  see  the  guests,  he  find  me  without  a 
wedding  garment.  Be  not  too  confident,  0  my  soul, 
lest  thou  deceive  thyself:  "  Be  not  high-minded,  but 
fear." 

2.  However,  it  is  certain  we  have  reason  to  abase 
ourselves ;  for,  at  the  best,  we  are  unworthy  to  come. 
If  we  "  are  less  than  the  least  of  God's  mercies," 
how  much  less  are  we  than  the  greatest,  than  this, 
which  includes  all?  We  are  unworthy  of  the  crumbs 
that  fall  from  our  Master's  table,  much  more  unwor- 
thy of  the  children's  bread,  and  the  dainties  that  are 
upon  the  table.  Being  invited,  we  may  hope  to  be 
welcome ;  but  what  is  there  in  us  that  we  should  be 
invited?  Men  invite  their  friends  and  acquaintance 
to  their  tables,  but  we  were  naturally  "  strangers  and 
enemies  in  our  minds  by  wicked  works,"  and  yet 
are  we  invited.  Men  invite  such  as  they  think  will, 
with  their  quality  or  merit,  grace  their  tables;  but 
we  are  more  likely  to  be  a  reproach  to  Christ's  table, 
being  poor  and  maimed,  halt  and  blind;  and  yet  are 
picked  up  out  of  the  highways  and  the  hedges.  Men 
invite  such  as  they  are  under  obligations  to,  or  have 
expectations  from;  but  Christ  is  no  way  indebted  to 
us,  nor  can  he  be  benefited  by  us;  our  goodness  ex- 


152  communicant's  companion. 

tends  not  to  him,  and  yet  he  invites  us.  We  have 
much  more  reason  than  Mephibosheth  had,  when  he 
was  made  a  constant  truest  at  David's  table,  to  bow 
ourselves,  and  say,  "  What  is  thy  servant,  that  thou 
shouldest  look  upon  such  a  dead  dog  as  I  am?" 
They  who  thus  humble  themselves  shall  be  exalted. 

V.  Yet  let  us  come  to  this  ordinance  with  a  gra- 
cious confidence,  as  children  to  a  father,  to  a  father's 
table ;  not  with  any  confidence  in  ourselves,  but  in 
Christ  only.  —  That  slavish  fear  which  represents 
God  as  a  hard  master,  rigorous  in  his  demands,  and 
extreme  to  mark  what  we  do  amiss:  which  straitens 
our  spirits,  and  subjects  us  to  bondage  and  torment, 
must  be  put  off,  and  striven  against;  and  we  must 
come  boldly  to  the  throne  of  grace,  to  the  table  of 
grace,  not  as  having  any  thing  in  ourselves  to  re- 
commend us,  but  as  having  a  High  Priest,  who  is 
touched  with  the  feeling  of  our  infirmities.  As  a 
presumptuous  rudeness  is  a  provocation  to  the  mas- 
ter of  the  feast,  so  a  distrustful  shyness  is  displeasing 
to  him;  which  looks  as  if  we  questioned  either  the 
sincerity  of  the  invitation,  or  the  sufficiency  of  the 
provision. 

This  is  the  fault  of  many  good  Christians:  they 
come  to  this  sacrament  rather  like  prisoners  to  the 
bar,  than  like  friends  and  children  to  the  table ;  they 
come  trembling  and  astonished,  and  full  of  confusion. 
Their  apprehensions  of  the  grandeur  of  the  ordinance, 
and  the  danger  of  coming  unworthily,  run  into  an 
extreme,  and  become  a  hinderance  to  the  exercise  of 
faith,  hope,  and  love:  this  extreme  we  should  care- 
fully watch  against,  because  it  tends  so  much  to  God's 
dishonour,  our  own  prejudice,  and  the  discouragement 
of  others.  Let  us  remember  we  have  to  do  with  one 
who  is  willing  to  make  the  best  of  sincere  desires 
and  serious  endeavours,  though  in  many  things  we 
be  defective:  and  who  deals  with  us  in  tender  mercy, 
and  not  in  strict  justice,  aiid  who,  though  he  be  out 
of  Christ  a  consuming  fire,  yet  in  Christ  is  a  gracious 
Father:  let  us,  '"therefore,  draw  near  with  a  true 
heart,  and  full  assurance  of  faith."     It  is  related  of 


communicant's  companion.  153 

Titus  the  emperor,  that  when  a  poor  petitioner  pre- 
sented his  address  to  him  witli  a  trembling  hand,  he 
was  much  displeased,  and  asked  him,  Dost  thou  pre- 
sent thy  petition  to  thy  prince,  as  if  thou  wert  giving 
meat  to  a  lion? — Chide  thyself  for  these  amazing 
fears:  "  Why  art  thou  cast  down,  0  my  soul  ?  and 
why  art  thou  disquieted  within  me?"  If  the  Spirit 
undertake  to  work  all  my  works  in  me,  as  the  Son 
hath  undertaken  to  work  all  my  works  for  me,  both 
the  one  and  the  other  shall  be  done  effectually :  there- 
fore "  hope  thou  in  God,  for  I  shall  yet  praise  him." 
VI.  Let  us  come  to  this  ordinance  with  earnest 
desires  towards  God  and  communion  with  him. — It 
is  a  feast,  a  spiritual  feast;  and  we  must  come  to  it 
with  an  appetite,  a  spiritual  appetite:  for  the  full 
soul  loathes  even  the  honey-comb,  and  slights  the 
offer  of  it ;  but  to  the  hungry  soul,  that  is  sensible  of 
its  own  needs,  every  bitter  thing  is  sweet,  even  the 
bitterness  of  repentance,  when  it  is  in  order  to  peace 
and  pardon.  Our  desires  towards  the  world  and  the 
flesh  must  be  checked  and  moderated,  and  kept  under 
the  government  of  religion  and  right  reason;  for  we 
have  been  too  long  spending  our  money  for  that 
which  is  not  bread,  and  which  is,  at  the  best,  unsatis- 
fying ;  but  our  desires  towards  Christ  must  be  quick- 
ened and  stirred  up.  "  As  the  hart,  the  hunted  hart, 
panteth  after  the  refreshment  of  the  water  brook,  so 
earnestly  must  our  souls  pant  for  the  living  God." 
The  invitation  is  given,  and  the  promise  made  to  them 
only  that  hunger  and  thirst;  they  are  called  to  come 
to  the  waters,  to  come  and  drink,  and  it  is  promised 
to  them  that  they  shall  be  filled.  It  is  very  neces- 
sary, therefore,  that  we  Avork  upon  our  hearts  the 
consideration  of  those  things  that  are  proper  to  kindle 
this  holy  fire,  and  to  blow  its  sparks  into  a  flame. 
We  are  then  best  prepared  to  receive  temporal  mer- 
cies, when  we  are  most  indifferent  to  them,  and  con- 
tent, if  the  will  of  God  be  so,  to  be  without  them. 
"Did  I  desire  a  son  of  my  lord?"  said  the  good 
Shunamite.  Here  the  danger  is  of  being  too  earnest 
in  our  desires,  as  Rachel:  "  Give  me  children,  or  else 
I  die."     But  we  are  then  best  prepared  to  receive 


154  communicant's  companion. 

spiritual  mercies,  when  we  are  most  importunate  for 
tliem:  here  the  desires  cannot  be  too  vehement.  In 
the  former  case,  strong  desires  evidence  the  preva- 
lency  of  sense;  but  in  this  they  evidence  the  power 
of  faith,  both  rcahzing  and  vahiing  the  blessings  de- 
sired. The  devout  and  pious  soul  ''  thirsts  for  God, 
for  the  living  God,  as  a  thirsty  land."  It  longs,  "  yea, 
even  faints  for  the  courts  of  the  Lord,"  and  for  com- 
munion with  God  in  them.  It  "  breaks  for  the  long- 
ing it  hath  unto  God's  judgments  at  all  times." — Can 
our  souls  witness  to  such  desires  as  these?  0  that  I 
might  have  a  more  intimate  acquaintance  with  God 
and  Christ,  and  divine  things!  0  that  I  might  have 
the  tokens  of  God's  favour,  and  fuller  assurances  of 
liis  distinguishing  love  in  Jesus  Christ !  0  that  my 
covenant-interest  in  him,  and  relation  to  him,  might 
be  cleared  up  to  me,  and  that  I  might  have  more  of 
the  comfort  of  it !  0  that  I  might  partake  more  of 
the  divine  grace;  and,  by  its  effectual  working  on 
my  soul,  might  be  made  more  conformable  to  the 
divine  will  and  likeness;  more  holy, humble,  spiritual, 
heavenly,  and  more  meet  for  the  inheritance !  0  that 
I  might  have  the  earnest  of  the  Spirit  in  my  heart, 
sealing  me  to  the  day  of  redemption! 

Thus  the  desire  of  our  souls  must  be  towards  the 
Lord,  and  towards  the  remembrance  of  his  name. 
In  this  imperfect  state,  where  we  are  at  home  in  the 
body,  and  absent  from  the  Lord,  our  love  to  God  acts 
more  in  holy  desires,  than  in  holy  delights.  It  is 
rather  love  in  motion,  like  a  bird  upon  the  wing, 
than  love  at  rest,  like  a  bird  upon  the  nest.  All 
those  who  have  the  Lord  for  their  God,  agree  to  de- 
sire nothing  more  than  God,  for  they  know  they  have 
enough  in  him;  but  yet  still  they  desire  more  and 
more  of  God;  for,  till  they  come  to  heaven,  they  will 
never  have  enough  of  him.  Come  then,  my  soul, 
why  art  thou  so  cold  in  thy  desires  towards  those 
things  which  are  designed  for  thy  peculiar  satisfaCf 
tion,  distinct  from  the  body?  Why  so  eager  for  the 
meat  that  perishcth,  and  so  indilfcrcnt  to  that  which 
endures  to  everlasting  life?  Hast  thou  no  desire  to 
that  which  is  so  necessary  to  thy  support,  and  with- 


communicant's  companion.  155 

out  which  thou  art  undone  ?  No  desire  to  that  which 
will  contribute  so  much  to  thy  comfort,  and  yield  thee 
inexpressible  satisfaction  ?  Provision  is  made  in  the 
Lord's  Supper  of  bread  to  strengthen  thee;  will  not 
the  sense  of  thine  own  weakness  and  emptiness  make 
thee  hunger  after  that?  Canst  thou  be  indifferent  to 
that  which  is  the  staff  of  thy  life  ?  Provision  is  made 
of  pleasant  food,  fat  things  full  of  marrow,  and  wines 
on  the  lees ;  art  thou  not  desirous  of  dainties,  such 
dainties  ?  Was  the  tree  of  knowledge  such  a  tempta- 
tion, because  it  was  "  pleasant  to  the  eye,  and  a  tree 
to  be  desired  to  make  one  wise,"  that  our  first  pa- 
rents would  break  through  the  hedge  of  a  divine 
command,  and  venture  all  that  was  dear  to  them  to 
come  at  it  ?  And  shall  not  the  tree  of  life,  which  we 
are  not  only  allowed,  but  commanded  to  eat  of,  and 
the  fruit  of  which  will  nourish  us  to  life  eternal — 
shall  not  that  appear  more  pleasant  in  our  eyes,  and 
more  to  be  desired?  God,  even  thine  own  God,  who 
hath  wherewithal  to  supply  all  thy  needs,  and  hath 
promised  to  be  to  thee  a  God  all-sufficient,  a  God  that 
is  enough, — he  hath  said, "  Open  thy  mouth  wide  and 
I  will  fill  it;"  thou  art  not  straitened  in  him,  be  not 
straitened  in  thine  own  desires, 

VIL  Let  us  come  to  this  ordinance  with  raised 
expectations. — The  same  faith  that  enlarges  the  de- 
sire, and  draws  it  out  to  a  holy  vehemence,  should 
also  elevate  the  hope,  and  ripen  it  to  a  holy  confi- 
dence. When  we  come  thirsting  to  these  waters, 
we  need  not  fear  that  they  will  prove  like  the  brooks 
in  summer,  which  disappoint  the  weary  traveller; 
for,  "  when  it  is  hot,  they  are  consumed  out  of  their 
place."  Such  are  all  the  broken  cisterns  of  the  crea- 
ture ;  they  perform  not  what  they  promise,  or  rather 
what  we  foolishly  promise  to  ourselves  from  them: 
no,  but  these  are  inexhaustible  fountains  of  living 
water,  in  which  there  is  enongli  for  all,  though  ever 
so  many;  enough  for  each,  though  ever  so  needy; 
enough  for  me,  though  most  unworthy. 

Come,  my  soul,  what  dost  thou  look  for  at  the 
table  of  the  Lord?     The  maker  of  the  feast  is  God 


156  communicant's  companion. 

himself,  who  does  nothing  Uttle  or  mean,  but  is  "  able 
to  do  exceeding  abundantly  above  what  we  are  able 
to  ask  or  think."  When  he  gives,  he  gives  like  him- 
self, gives  like  a  king,  gives  like  a  God,  all  things 
richly  to  enjoy;  considering  not  what  becomes  such 
ungrateful  wretches  as  we  are  to  receive,  but  what 
it  becomes  such  a  bountiful  benefactor  as  he  is  to 
give.  A  lively  faith  may  expect  that  which  is  rich 
and  great  from  him  that  is  possessor  of  heaven  and 
earth,  and  all  the  wealth  of  both;  and  that  which  is 
kind  and  gracious  from  him  that  is  the  "  Father  of 
mercies,  and  the  God  of  all  consolation."  A  lively 
faith  may  expect  all  that  is  purchased  by  the  blood 
of  Christ  from  a  God  who  is  righteous  in  all  his  ways, 
and  all  that  is  promised  in  the  new  covenant  from  a 
God  who  cannot  lie  nor  deceive. 

The  provision  in  this  feast  is  Christ  himself,  and 
all  his  benefits;  all  we  need  to  save  us  from  being 
miserable,  and  all  we  can  desire  to  make  us  happy: 
and  glorious  things,  no  doubt,  may  be  expected  from 
him,  in  whom  "  it  pleased  the  Father,  that  all  fulness 
should  dwell."  Let  our  expectations  be  built  upon 
a  right  foundation;  not  any  merit  of  our  own,  but 
God's  mercy,  and  Christ's  mediation :  and  then  build 
large,  as  large  as  the  new  covenant  in  its  utmost 
extent;  build  high,  as  high  as  heaven  in  all  its  glory. 
Come  expecting  to  see  that  which  is  most  illustrious, 
and  to  taste  and  receive  that  which  is  most  precious; 
come  expecting  that  with  which  you  will  be  abun- 
dantly satisfied. 

Though  what  is  prepared  seems  to  a  carnal  eye 
poor  and  scanty,  like  the  five  loaves  set  before  five 
thousand  men ;  yet,  when  Christ  has  the  breaking  of 
those  loaves,  they  shall  all  eat  and  be  filled.  In  this 
ordinance  the  oil  is  multiplied,  the  oil  of  gladness;  it 
is  multiplied  in  the  pouring  out,  as  the  widow's  oil. 
Do  as  she  did,  therefore:  bring  empty  vessels,  bring 
not  a  few,  they  shall  all  be  filled;  the  expectations 
of  faith  shall  all  be  answered;  the  oil  stays  not,  while 
there  is  an  empty  vessel  waiting  to  be  filled.  Give 
faith  and  hope  their  full  compass,  and  thou  wilt  find, 


communicant's  companion.  157 

as  that  widow  did,  there  is  enough  of  this  oil,  this 
multiplied  oil,  this  oil  from  the  good  olive,  to  pay  thy 
debt,  and  enough  beside  for  thee  and  thine  to  live 
upon.  As  we  oft  wrong  ourselves  by  expecting  too 
much  from  the  world,  which  is  vanity  and  vexation; 
so  we  often  wrong  ourselves  by  expecting  too  little 
from  God,  whose  "  mercy  is  upon  us,  according  as 
we  hope  in  him,"  and  who,  in  exerting  his  power, 
and  conferring  his  gifts,  still  says,  "According  to 
your  faith  be  it  unto  you."  The  king  of  Israel  lost 
his  advantage  against  the  Syrians,  by  smiting  thrice, 
and  then  staying,  when  he  should  have  smitten  five 
or  six  times.  And  we  do  often,  in  like  manner, 
prejudice  ourselves  by  the  weakness  of  our  faith: 
we  receive  little,  because  we  expect  little;  and  are 
like  them  among  whom  "  Christ  could  not  do  many 
mighty  works,  because  of  their  unbelief" 

VIII.  Let  us  come  to  this  ordinance  with  rejoicing 
and  thanksgiving. — These  two  must  go  together;  for 
whatever  is  the  matter  of  our  rejoicing,  must  be  the 
matter  of  our  thanksgiving.  Holy  joy  is  the  heart  of 
our  thankful  praise,  and  thankful  praise  the  language 
of  holy  joy;  and  both  these  are  very  seasonable  when 
we  are  coming  to  an  ordinance,  which  is  instituted 
both  for  the  honour  of  the  Redeemer,  and  for  the 
comfort  of  the  redeemed. 

Beside  the  matter  of  joy  and  praise  with  which 
we  are  furnished  in  our  attendance  on  the  ordinance, 
even  our  approach  to  it  is  such  an  honour,  such  a 
favour,  as  obliges  us  to  "  come  before  his  presence 
with  singing,  and  even  to  enter  into  his  gates  with 
thanksgiving." — "  With  gladness  and  rejoicing  shall 
the  royal  bride  be  brought."  Those  that  in  their 
preparations  for  the  ordinance  have  been  "sowing 
in  tears,  may  not  only  come  again  with  rejoicing, 
bringing  their  sheaves  with  them,"  but  go  with 
rejoicing  to  fetch  their  sheaves,  to  meet  the  ark, 
"  lifting  up  their  heads  with  joy,  knowing  that  their 
redemption,"  and  the  sealing  of  them  to  the  day  of 
redemption,  draws  nigh.  Let  those  that  are  of  a 
sorrowful  spirit  hearken  to  this;  cheer  up  and  be 
14 


158  communicant's  companion. 

comforted;  "This  day  is  holy  unto  the  Lord  your 
God;  mourn  not,  nor  weep."  "It  is  the  day  that 
the  Lord  hath  made,  and  we  must  rejoice  and  be 
glad  in  it;"  and  the  joy  of  the  Lord  will  be  our 
strength,  and  oil  to  our  wheels.  All  things  con- 
sidered, thou  hast  a  great  deal  more  reason  than 
Haman  had,  "  to  go  in  merrily  with  the  king,  to  the 
banquet  of  wine." 

Two  things  may  justly  be  matter  of  our  rejoicing 
and  thanksgiving  in  our  approach  to  this  ordinance : 

1.  That  God  has  put  such  a  price  as  this  in  our 
hands  to  get  wisdom;  that  such  an  ordinance  as 
this  was  instituted  for  our  spiritual  nourishment  and 
growth  in  grace;  tliat  it  is  transmitted  down  to  us, 
is  administered  among  us,  and  we  are  invited  to  it. 
This  is  a  token  for  good,  in  which  we  have  reason 
to  rejoice,  and  be  very  thankful  for,  that  our  lot  is 
not  cast  either  among  those  who  are  strangers  to  the 
gospel,  and  so  have  not  this  ordinance  at  all,  or 
among  those  who  are  enemies  to  the  gospel,  and 
have  it  wretchedly  corrupted,  and  turned  into  an 
idolatrous  service ;  but  that  Wisdom's  table  is  spread 
among  us,  and  her  voice  heard  in  our  streets,  and 
we  are  called  to  her  feasts,  we  have  a  nail  in  God's 
holy  place,  a  settlement  in  his  house,  and  stated  op- 
portunities of  communion  with  him. — "'  If  the  Lord 
had  been  pleased  to  kill  us,  he  would  not  have  shown 
us  such  things  as  these."  0  what  a  privilege  is  it 
thus  to  eat  and  drink  in  Christ's  presence !  to  sit 
down  under  his  shadow  at  his  table,  with  his  friends 
and  favourites !  that  we,  who  deserved  to  have  been 
set  with  the  dogs  of  his  flock,  should  be  set  with  the 
children  of  his  family,  and  eat  of  the  children's  bread! 
nay,  that  we  should  be  numbered  among  his  priests, 
and  eat  of  the  dedicated  things !  "  Bless  the  Lord,  0 
my  soul!" 

2.  That  God  hath  given  us  a  heart  to  improve  the 
price  in  our  hands.  We  have  reason  to  be  thankful 
that  he  hath  not  only  invited  us  to  this  feast,  which 
is  a  token  of  his  good-will  towards  us;  but  that  he 
hath  inclined  us  to  accept  the  invitation,  which  is  the 


communicant's  companion.  159 

effect  of  a  good  work  upon  us.  Many  that  are  called 
make  light  of  it,  and  go  their  way  to  their  farms  and 
merchandize;  and,  if  we  had  been  left  to  ourselves, 
we  should  have  made  the  same  foolish  choice,  and, 
in  the  greatness  of  our  folly,  should  have  gone  astray, 
and  wandered  endlessly.  It  was  free  grace  that  made 
us  willing  in  the  day  of  power,  and  graciously  com- 
pelled us  to  come  in  to  the  gospel  feast;  it  was  dis- 
tinguishing grace  that  revealed  to  us  babes,  the  things 
that  were  hid  from  the  wise  and  prudent;  let  that 
grace  have  the  glory,  and  let  us  have  the  joy  of  this 
blessed  work. 

IX.  Let  us  come  to  this  ordinance  in  charity  with 
all  men,  and  with  a  sincere  affection  to  all  good 
Christians. — It  is  a  love  feast,  and  if  we  do  not  come 
in  love,  we  come  without  the  wedding  garment,  and 
forfeit  the  comforts  of  the  feast.  This  is  to  be  se- 
riously thought  of  when  we  bring  our  gift  to  the  altar, 
as  we  hope  for  acceptance  there.  When  we  come 
to  the  sacrament,  we  must  bring  with  us  ill-will  to 
none,  good-will  to  all,  but  especially  to  them  who 
are  of  the  household  of  faith. 

1.  We  must  bear  ill-will  to  none;  no,  not  to  those 
that  have  been  most  injurious  and  provoking  to  us: 
though  they  have  aff"ronted  us  ever  so  much  in  our  ho- 
nour, wronged  us  in  our  interest,  and  set  themselves 
to  vilify  us,  and  do  us  mischief,  yet  we  must  not  hate 
them,  nor  entertain  any  malice  towards  them;  we 
must  not  be  desirous  or  studious  of  revenge,  to  seek 
their  hurt  in  any  respect,  but  must  from  our  hearts 
forgive  them,  as  we  ourselves  are,  and  hope  to  be 
forgiven  of  God.  We  must  see  to  it,  that  there  be 
not  the  least  degree  of  enmity  to  any  person  in  the 
world  lodged  in  our  breast,  but  carefully  purge  out 
all  that  old  leaven:  not  only  lay  aside  the  thoughts  of 
it  for  the  present,  but  wholly  pluck  up,  and  cast  out 
that  root  of  bitterness,  "  which  bears  gall  and  worm- 
wood." Pure  hands  must,  in  this  ordinance,  as  well 
as  in  prayer,  be  "  lifted  up  without  wrath  and  doubt- 
ing." How  can  we  expect  that  God  should  be  re- 
conciled to  us,  if  we  bring  not  with  us  a  disposition 


160  communicant's  companion. 

to  be  reconciled  to  our  brethren  ?  for  our  trespasses 
against  God  are  unspeakably  greater  than  the  worst 
of  our  brethren's  trespasses  against  us.  0  that  each 
would  apply  this  caution  to  themselves!  You  have 
a  neighbour,  that,  upon  some  disgust  conceived,  you 
cannot  find  in  your  hearts  to  speak  to,  nor  to  speak 
well  of;  some  one  that  you  have  entertained  a  pre- 
judice against,  and  would  willingly  do  an  ill  turn  to,  if 
it  lay  in  your  power;  some  one,  of  whom  it  may  be 
you  are  ready  to  say,  you  cannot  endure  the  sight. 
And  dare  you  retain  such  a  spirit  when  you  come  to 
this  ordinance?  Can  you  conceal  it  from  God;  or 
do  you  think  you  can  justify  it  at  his  bar,  and  make 
it  out  that  you  do  well  to  be  angry?  Let  the  fear  of 
God's  wrath,  and  the  hope  of  Christ's  love,  reduce 
you  to  a  better  temper;  and  when  you  celebrate  the 
memorial  of  the  dying  of  the  Lord  Jesus,  be  sure  you 
remember  this,  that  he  is  our  peace,  and  that  he  died 
to  slay  all  enmities. 

2.  We  must  bear  good- will  to  all,  with  a  particu- 
lar affection  to  all  good  Christians.  Christian  charity 
doth  not  only  forbid  that  which  is  any  way  injurious, 
but  it  requires  that  which  is  kind  and  friendly. 

The  desire  of  our  hearts  must  be  towards  the  wel- 
fare of  all.  If  we  be  indeed  solicitous  about  the  sal- 
vation of  our  own  souls,  we  cannot  but  have  a  tender 
concern  for  the  souls  of  others,  and  be  hearty  well- 
wishers  to  their  salvation  likewise;  "  for  this  is  good 
and  acceptable  in  the  sight  of  God  our  Saviour,  who 
will  have  all  men  to  be  saved."  True  grace  hates 
monopolies.  We  must  thus  love  those  whose  wicked- 
ness we  are  bound  to  hate;  and  earnestly  desire  their 
happiness,  even  while  we  industriously  decline  their 
fellowship. 

But  the  "delight  of  our  souls  must  be  in  the 
saints  that  are  on  the  earth,  those  excellent  ones,'* 
as  David's  was.  They  are  precious  in  God's  sight, 
and  honourable,  and  they  should  be  so  in  ours;  they 
have  fellowship  with  the  Father,  and  with  his  Son 
Jesus  Christ:  and  therefore,  by  a  sincere  and  affec- 
tionate love  to  them,  we  also  should  have  fellowship 


communicant's  companion.  161 

with  them.  Our  hearts  will  then  be  comforted,  when 
they  are  "  knit  together  in  love."  This  love  must 
not  be  confined  to  those  of  our  own  communion,  our 
own  way  and  denomination :  then  we  love  them  for 
our  own  sakes,  because  they  credit  us ;  not  for  Christ's 
sake,  because  they  honour  him:  but,  since  God  is  no 
respecter  of  persons,  we  must  not  be  such.  "  In  every 
nation,  he  that  fears  God,  and  works  righteousness, 
is  accepted  of  him,"  and  should  be  so  of  us.  Doubt- 
less, there  may  be  a  diversity  of  apprehensions  in  the 
less  weighty  matters  of  the  law,  such  as  the  distinc- 
tion of  meats  and  days,  and  diversity  of  practice  ac- 
cordingly, and  yet  a  sincerity  of  mutual  love,  accord- 
ing to  the  law  of  Christ.  Those  who  think  it  is  not 
possible,  should  be  content  to  speak  for  themselves 
only,  and  must  believe  there  are  those  who  have 
much  satisfaction  in  being  able  to  say,  that  they  love 
the  image  of  Christ  wherever  they  see  it,  and  high- 
ly value  a  good  man,  though  not  in  every  thing 
of  their  mind.  He  that  casteth  out  devils  in  Christ's 
name  must  be  dear  to  us,  though  he  follow  not  us. 
The  differences  that  are  among  Christians,  though 
fomented  by  the  malice  of  Satan  for  the  ruin  of  love, 
are  permitted  by  the  wisdom  of  God  for  the  trial  of 
love,  that  they  which  are  perfect  therein  may  be 
made  manifest.  Herein  a  Christian  commendeth  his 
love,  when  he  loves  those  who  differ  from  him,  and 
joins  in  affection  to  those  with  whom  he  cannot  con- 
cur in  opinion:  this  is  thankworthy.  The  kingdom 
of  God  is  not  meat  and  drink ;  they  that  have  tasted 
of  the  bread  of  life,  and  the  water  of  life,  know  it  is 
not;  but  it  is  "righteousness,  and  peace,  and  joy  in 
the  Holy  Ghost:  he,  therefore,  that  in  these  things 
serveth  Christ,  is  acceptable  to  God;"  and  therefore, 
though  he  esteem  not  our  days,  though  he  relish 
not  our  meats,  he  should  be  acceptable  and  dear 
to  us. 

Let  us  then,  in  our  approach  to  this  sacrament, 
stir  up  ourselves  to  holy  love,  love  without  dissimula- 
tion ;  let  us  bear  those  on  our  hearts,  whom  the  great 
High  Priest  of  our  profession  bears  on  his;  and,  as 

14* 


162  communicant's  companion. 

we  are  "  taught  of  God  to  love  one  another,  let  us 
increase  therein  more  and  more."  Christ's  having 
loved  us,  is  a  good  reason  why  we  should  love  him: 
Christ's  having  loved  our  brethren  also,  is  a  good 
reason  why  we  should  love  them.  "  Behold  how 
good  and  how  pleasant  a  thing  it  is  for  Christians 
to  be  kindly  affectioned  one  towards  another,'^  of  one 
heart,  and  of  one  soul !  there  the  Lord  commands  the 
blessing,  and  gives  earnest  of  the  joys  of  that  world, 
where  love  is  perfected  and  reigns  eternally. 


CHAPTER  VIII. 

SOME  ACCOUNT  OF  THE  AFFECTING    SIGHTS    THAT   ARE   TO 
BE  SEEN  BY  FAITH  IN  THIS  ORDINANCE. 

I.  In  general :  Come  and  see  the  Lamb  that  had  been  slain,  opening 
the  seals.  II.  In  particular: — (i.)  See  the  evil  of  sin.  (ii.)  See 
the  justice  of  God;  in  two  things,  (iii.)  See  the  love  of  Christ; 
opened  in  six  properties  of  that  love,  (iv.)  See  the  conquest  of 
Satan ;  how  Christ  conquered  Satan  in  two  things,  (v.)  See  the 
worth  of  souls;  two  inferences  from  that  sight,  (vi.)  See  the 
purchase  of  the  blessings  of  the  new  covenant;  opened  in  two 
things. 

Care  being  taken,  by  the  grace  of  God,  to  compose 
ourselves  into  a  serious  frame  of  spirit  agreeable  to 
the  ordinance,  we  must  next  apply  ourselves  to  that 
which  is  the  proper  business  of  it.  And  the  first 
thing  to  be  done  is,  to  contemplate  that  which  is 
represented  and  set  before  us  there.  Tliis  David 
aimed  at  when  he  coveted  to  dwell  in  the  house  of 
the  Lord  all  the  days  of  his  life,  that  ho  might  be- 
hold the  beauty  of  the  Lord ;  might  see  his  power 
and  his  glory.  To  the  natural  man,  who  receives 
not  the  things  of  the  Spirit  of  God,  there  appears 
in  it  nothing  surprising,  nothing  affecting,  no  form 
nor  comeliness;  but  to  that  faith,  which  is  the  "sub- 
stance and  evidence  of  things  not  seen,"  there  ap- 


communicant's  companion.  163 

pears  a  great  sight,  which,  Uke  Moses,  it  will,  with 
a  holy  reverence,  turn  aside  now  to  see.  As,  there- 
fore, in  our  preparation  for  this  ordinance,  we  should 
pray,  with  David,  "  Open  thou  mine  eyes,  that  I  may 
see  the  wondrous  things  of  thy  law"  and  gospel;  so 
we  should,  with  Abraham,  "  lift  up  our  eyes  now 
and  look." 

When  the  Lamb  that  had  been  slain  had  taken 
the  book,  and  was  going  to  open  the  seals,  St.  John, 
who  had  the  honour  to  be  a  witness  in  vision  of  the 
solemnity,  was  loudly  called,  by  one  of  the  four  liv- 
ing creatures,  to  come  and  see.  The  same  is  the 
call  given  to  us  when,  in  this  sacrament,  there  is  a 
door  opened  in  heaven,  and  we  are  bidden  to  come 
up  hither. 

I.  In  general,  we  are  here  called  to  see  the  Lamb 
that  had  been  slain,  opening  the  seals.  This  is  the 
general  idea  we  are  to  have  of  the  ordinance.  We 
would  have  thought  ourselves  highly  favoured  in- 
deed, and  beloved  disciples,  if  we  had  seen  it  in 
vision,  as  John  did ;  behold  we  are  all  invited  to  see 
it  in  a  sacramental  representation. 

In  this  ordinance  is  showed  us  the  Lamb  as  it  had 
been  slain.  John  the  Baptist  pointed  to  him  as  the 
Lamb  of  God,  and  called  upon  his  followers  to  be- 
hold him ; — a  Lamb  designed  for  sacrifice,  in  order 
to  the  taking  away  of  the  sins  of  the  world,  a  harm- 
less, spotless  Lamb.  But  John  the  Divine  goes  fur- 
ther, and  sees  him  a  Lamb  slain,  now  sacrificed  for 
us  in  the  outer  court;  and  not  only  so, but  appearing 
"  in  the  midst  of  the  throne,  and  of  the  four  beasts, 
and  of  the  elders,"  as  if  he  were  newly  slain,  bleed- 
ing afresh,  and  yet  alive,  and  "  lives  for  evermore," 
constantly  presenting  his  sacrifice  within  the  veil; — 
the  blood  of  the  Lamb  always  flowing,  that  it  may 
still  be  sprhikled  on  our  consciences,  to  purify  and 
pacify  them,  and  may  still  speak  in  heaven  for  us,  in 
that  prevailing  intercession  which  the  Lord  Jesus 
ever  lives  to  make  there,  in  virtue  of  his  satisfaction. 
In  this  ordinance,  the  Lord's  death  is  shown  forth; 
it  is  shown  forth  to  us,  that  it  may  be  shown  forth 


164  communicant's  companion. 

by  us.  Jesus  Christ  is  here  "  evidently  set  forth  cru- 
cified among  us,"  that  we  may  "all  with  open  face 
behold,  as  in  a  glass,  the  glory  of  God  in  the  face  of 
Christ."  Thus,  as  Christ  "  was  the  Lamb  slain  from 
the  foundation  of  the  world,"  in  the  types  and  pro- 
phecies of  the  Old  Testament,  and  the  application  of 
his  merits  to  the  saints  that  lived  then;  so  he  will  be 
the  Lamb  slain  to  the  end  of  the  world,  in  the  word 
and  sacraments  of  the  New  Testament,  and  the  ap- 
plication of  his  merits  to  the  saints  that  are  now,  and 
shall  be  in  every  age.  Still  he  is  seen  as  a  Lamb 
that  had  been  slain;  for  tliis  sacrifice  does  not,  like 
the  Old  Testament  sacrifices,  decay  and  wax  old. 

This  is  the  sight,  the  great  sight:  we  are  here  to 
see  the  bush  burning,  and  yet  not  consumed ;  for  the 
Lord  is  in  it,  his  people's  God  and  Saviour.  The 
wounds  of  this  Lamb  are  here  open  before  us.  Come, 
see  in  Christ's  hands  the  very  print  of  the  nails,  see 
in  his  side  the  very  mark  of  the  spear.  Behold  him 
in  his  agony,  sweating  as  if  it  had  been  "  great  drops 
of  blood  falling  to  the  ground;"  then  accommodating 
himself  to  the  work  he  had  undertaken,  couching 
between  two  burdens,  and  bowing  his  shoulder  to 
bear  them.  Behold  him  "  in  his  bonds,  when  the 
breath  of  our  nostrils,  the  anointed  of  the  Lord,  was 
taken  in  their  pits,"  and  he  was  bound  that  we  might 
go  out  free.  Behold  him  at  the  bar  prosecuted  and 
condemned  as  a  criminal,  because  he  was  made  sin 
for  us,  and  had  undertaken  to  answer  for  our  guilt. 
Behold  him  upon  the  cross,  enduring  the  pain,  and 
despising  the  shame  of  the  cursed  tree.  Here  is  his 
body  broken,  his  blood  shed,  his  soul  poured  out  unto 
death;  all  his  sutferings,  with  all  their  aggravations, 
are  here,  in  such  a  manner  as  the  divine  wisdom  saw 
fit,  by  an  instituted  ordinance,  represented  to  us,  and 
set  before  us. 

In  this  ordinance  is  shown  us  the  Lamb  that  was 
slain,  opening  the  seals  of  the  everlasting  gospel:  not 
only  discovering  to  us  the  glories  of  the  divine  light, 
but  dispensing  to  us  the  graces  of  divine  love;  open- 
ing the  seals  of  the  fountain  of  life,  which  had  been 


communicant's  companion.  165 

long  as  a  spring  shut  up ;  and  rolling  away  the  stone, 
that  from  thence  we  may  draw  water  with  joy;  open- 
ing the  seals  of  the  book  of  life,  that  things  hid  from 
ages  and  generations  might  be  manifested  unto  us, 
and  we  might  know  the  things  which  are  freely 
given  us  of  God;  opening  the  seals  of  God's  trea- 
sures, "  the  unsearchable  riches  of  Christ,"  which 
should  have  been  sealed  up  for  ever  from  us,  if  he 
had  not  found  out  a  way  to  supply  and  enrich  us  out 
of  them;  opening  the  seals  of  heaven's  gates,  which 
had  been  shut  and  sealed  against  us,  and  consecra- 
ting for  us  "  a  new  and  living  way  into  the  holiest 
by  his  own  blood."  This  is  a  glorious  sight,  and 
that  which  cannot  but  raise  our  expectations  of  some- 
thing further;  this  is  the  principal  sight  given  us  in 
this  ordinance:  but  when  we  view  this  accurately, 
we  shall  find  there  is  that  in  it  which  "eye  hath  not 
seen,  nor  ear  heard." 

II.  In  particular,  we  are  here  called  to  see  many 
other  things,  which  we  may  infer  from  this  general 
representation  of  the  sufferings  of  Christ.  It  is  a 
very  fruitful  subject,  and  that  which  will  lead  us  to 
the  consideration  of  divers  things  very  profitable. 
When  we  come  to  this  sacrament,  we  should  ask 
ourselves  the  question,  which  Christ  put  to  those 
that  had  been  John's  hearers,  "  What  went  ye  out 
for  to  see?"  What  do  we  come  to  the  Lord's  table 
to  see  ?  We  come  to  see  that  which,  if  God  gives  us 
the  eye  of  faith  to  discern  it,  will  be  very  affecting. 
Let  this  voice,  therefore,  be  still  sounding  in  our  ears, 
"  Come  and  see." 

(i.)  Come  and  see  the  evil  ,of  sin.  This  we  are 
concerned  to  see,  that  we  may  be  truly  humbled  for 
our  sins  past,  and  may  be  firmly  engaged  by  resolu- 
tion and  holy  watchfulness  against  sin  for  the  future. 
It  was  for  our  transgressions  that  Christ  was  thus 
wounded,  for  our  iniquities  that  he  was  bruised; 
"  know  therefore,  0  my  soul,  and  see,  that  it  is  an 
evil  and  bitter  thing,  that  thou  hast  forsaken  the 
Lord  thy  God,  and  that  my  fear  is  not  in  thee,  saith 
the  Lord  God  of  hosts."     That  was  a  great  provo- 


166  communicant's  companion. 

cation  to  God,  which  nothing  would  atone  for  but 
such  a  sacrifice;  a  dangerous  disease  to  us,  which 
nothing  would  lieal  but  such  a  medicine.  "  This  is 
thy  wickedness,  because  it  is  bitter,  because  it  reach- 
eth  unto  tliine  heart." 

Here  sin  appears  sin,  and  by  the  cross  of  Christ, 
as  well  as  by  the  command  of  God,  it  becomes  ex- 
ceeding sinful.  The  malignity  of  its  nature  was  very 
great,  and  more  than  we  can  conceive  or  express; 
for  it  had  made  such  a  breach  between  God  and 
man,  as  none  less  than  he  who  was  both  God  and 
man  could  repair;  none  less  than  he  durst  undertake 
to  be  made  sin  for  us,  to  become  surety  for  that  debt, 
and  intercessor  for  such  ofienders.  It  was  impossible 
that  the  blood  of  bulls  and  goats  should. take  away 
sin;  the  stain  was  too  deep  to  be  washed  out  so: 
"sacrifice  and  otiering  God  did  not  desire,"  would 
not  accept  as  sufficient  to  purge  us  from  it;  no,  the 
Son  of  God  himself  must  come  to  "  put  away  sin  by 
the  sacrifice  of  himself,"  or  it  will  for  ever  separate 
between  God  and  us. 

Here  sin  appears  death,  and  in  the  cross  of  Christ 
shows  itself  exceeding  hurtful.  Behold,  my  soul, 
and  see  what  mischief  sin  makes,  by  observing  how 
dear  it  cost  the  Redeemer,  when  he  undertook  to 
satisfy  for  it;  how  he  sweated  and  groaned,  bled  and 
died,  when  the  '•  Lord  laid  upon  him  the  iniquities 
of  us  all;"  look  on  sin  through  this  glass,  and  it  will 
appear  in  its  true  colour,  black  and  bloody !  nothing 
can  be  more  so.  The  fatal  consequences  of  sin  are 
seen  more  in  the  sufierings  of  Christ,  than  in  all  the 
calamities  that  it  has  brought  upon  the  world  of 
mankind.  0  what  a  painful,  what  a  shameful  thing 
is  sin,  which  put  our  Lord  Jesus  to  so  nmch  pain,  to 
so  much  shame,  when  he  bore  our  "  sins  in  his  own 
body  upon  the  tree!" 

See  this,  my  soul,  with  application :  it  was  thy  sin, 
thy  own  iniquity,  that  lay  so  heavy  upon  the  Lord 
Jesus,  when  he  cried  out,  "  My  soul  is  exceeding 
sorrowful,  even  unto  death."  It  was  thy  pride  and 
passion,  thy  worldliness  and  micleanness,  the  carnal 


communicant's  companion.  167 

mind  in  thee,  which  is  enmity  against  God,  that 
crowned  him  with  thorns,  and  nailed  him  to  the 
cross,  and  laid  him  for  a  time  mider  the  sense  of 
God's  withdrawings  from  him.  Is  this  so?  And  shall 
I  ever  again  make  a  mock  at  sin?  ever  again  make 
a  light  matter  of  that  of  which  Christ  made  so  great 
a  matter?  God  forbid!  "Is  it  a  small  thing  to 
weary  men,  but  have  I  by  my  sins  wearied  my  God 
also?"  "  Have  I  made  him  thus  to  serve,  and  thus 
to  suffer  by  my  sins?"  and  shall  I  ever  be  reconciled 
to  sin  again?  or  shall  I  ever  think  a  favourable 
thought  of  it  any  more  ?  No :  by  the  grace  of  God 
I  never  will.  The  carnal  pleasure,  and  worldly  profit 
that  sin  can  promise,  will  never  balance  the  pain  and 
shame  to  which  it  put  my  Redeemer. 

Meditate  revenge,  my  soul,  a  holy  revenge,  such 
a  revenge  as  will  be  no  breach  of  the  law  of  charity; 
such  a  revenge  as  is  one  of  the  fruits  of  godly  sor- 
row. If  sin  Avas  the  death  of  Christ,  why  should  not 
I  be  the  death  of  sin?  When  David  lamented  Saul 
and  Jonathan,  who  were  slain  by  the  archers  of  the 
Philistines,  it  is  said,  "  He  taught  the  children  of 
Judah  the  use  of  the  bow,"  that  they  might  avenge 
the  death  of  their  princes  upon  their  enemies.  Let 
us  thence  receive  instruction. — Did  sin,  did  my  sin 
crucify  Christ?  And  shall  not  I  crucify  it?  If  it  be 
asked,  Why,  what  evil  has  it  done?  say,  It  cost  the 
blood  of  the  Son  of  God  to  expiate  it:  and  therefore, 
cry  out  so  much  the  more,  "  Crucify  it,  crucify  it." 
And  thus  all  that  are  Christ's,  have  in  some  measure 
crucified  the  flesh.  As  Christ  died  for  sin,  so  we 
must  die  to  sin. 

(ii.)  Come  and  see  the  justice  of  God.  Many 
ways  the  great  Judge  of  the  world  has  made  it  to 
appear  that  he  hates  sin;  and,  both  by  the  judgments 
of  his  mouth  in  the  written  word,  and  the  judgments 
of  his  hand  in  the  course  of  his  providence,  he  has 
revealed  "  his  wrath  from  heaven  against  all  ungod- 
liness and  unrighteousness  of  men."  It  is  true,  that 
he  is  gracious  and  merciful ;  but  it  is  as  true,  that 
"God  is  jealous,  and  the  Lord  revengeth."     God, 


168  communicant's  companion. 

even  our  God,  is  a  consuming  fire,  and  will  reckon 
for  the  violation  of  his  laws,  and  the  injuries  done  to 
his  crown  and  dignity.  The  tenor  of  the  Scripture, 
from  the  second  of  Genesis  to  the  last  of  Revelation, 
proves  this,  '■  The  soul  that  sirmeth,  it  shall  die."  In 
many  remarkable  punishments  of  sin,  even  in  this 
life,  it  is  written  as  with  a  sunbeam,  so  that  he  that 
runs  may  read,  That  the  Lord  is  righteous. 

But  never  did  the  justice  of  God  appear  so  con- 
spicuous, so  illustrious,  as  in  the  death  and  suffer- 
ings of  Jesus  Christ  set  before  us  in  this  ordinance. 
Here  his  "  righteousness  is  like  the  great  mountains, 
though  his  judgments  are  a  great  deep."  Come  and 
see  the  holy  God,  showing  his  displeasure  against  sin 
in  the  death  of  Christ,  more  than  in  the  ruin  of  an- 
gels, the  drowning  of  the  old  world,  the  burning  of 
Sodom,  and  the  destruction  of  Jerusalem:  nay,  more 
than  in  the  torments  of  hell,  all  things  considered. 

God  manifested  his  justice,  in  demanding  such 
satisfaction  for  sin,  as  Christ  was  to  make  by  the 
blood  of  his  cross.  Hereby  he  made  it  to  appear 
how  great  the  provocation  was  which  was  done  him 
by  the  sin  of  man,  that,  not  only  such  an  excellent 
person  must  be  chosen  to  intercede  for  us,  but  his 
sufferings  and  death  must  be  insisted  on  to  atone  for 
us.  Sin  being  committed  against  an  infinite  Majes- 
ty, seems  by  this  to  have  in  it  a  kind  of  infinite  ma- 
lignity, that  the  remission  of  it  could  not  be  procured, 
but  by  a  satisfaction  of  infinite  value.  If  mere  mercy 
had  pardoned  sin,  without  any  provision  made  to 
answer  the  demands  of  injured  justice,  God  had  de- 
clared his  goodness;  but,  when  Jesus  Christ  is  set 
forth  to  be  a  propitiation  for  sin,  and  God  is  pleased 
to  put  himself  to  so  vast  an  expense  for  the  saving 
of  the  honour  of  his  government  in  the  forgiveness 
of  sin,  this  declares  his  righteousness;  it  declares, 
"  I  say,  at  this  time,  his  righteousness."  See  what 
an  emphasis  the  apostle  lays  upon  this. 

Sin  hath  wronged  God  in  his  honour,  for  he  can- 
not otherwise  be  wronged  by  any  of  his  creatures. 
In  breaking  the  law,  we  dishonour  God ;  we  sin  and 


communicant's  companion.  169 

come  short  of  his  glory.  For  this  wrong,  satisfaction 
must  be  made :  that  which  first  ofters,  is  the  eternal 
ruin  of  the  sinner;  let  the  sentence  of  the  law  be  ex- 
ecuted, and  thereby  God  may  get  him  honour  upon 
us,  in  lieu  of  that  he  should  have  had  from  us.  But 
can  no  expedient  be  found  out  to  satisfy  God,  and 
yet  save  the  sinner?  Is  it  not  possible  to  offer  an 
equivalent?  "  Will  the  Lord  be  pleased  with  thou- 
sands of  rams,  or  ten  thousands  of  rivers  of  oil?  Shall 
we  give  our  first-born  for  our  transgression,  the  fruit 
of  our  body  for  the  sin  of  our  soul?"  No;  these 
are  not  tantamount:  no  submissions,  sorrows,  suppli- 
cations, services,  or  sufferings  of  ours,  can  be  looked 
upon  as  a  valuable  consideration  for  the  righteous 
God  to  proceed  upon,  in  forgiving  such  injuries,  and 
restoring  such  criminals  to  his  favour.  The  best  we 
do  is  imperfect;  the  utmost  we  can  do  is  already 
owing.  Here,  therefore,  the  Lord  Jesus  interposes, 
undertakes  to  make  a  full  reparation  of  the  injury 
done  to  God's  glory  by  sin;  clothes  himself  with  our 
nature,  and  becomes  surety  for  us,  as  Paul  for  One- 
simus :  "  If  they  have  wronged  thee,  or  owe  thee 
aught,  put  that  on  mine  account;  I  have  written  it 
with  mine  own  hand,  with  mine  own  blood  I  will  re- 
pay it."  He  was  made  sin  for  us,  a  curse  for  us,  an 
off'ering  for  our  sin.  He  "  bore  our  sins  in  his  own  body 
on  the  tree;"  and  thus  the  justice  of  God  was  not 
only  satisfied,  but  greatly  glorified.  Come  and  see 
how  bright  it  shines  here. 

God  manifested  his  justice,  in  dealing  as  he  did 
with  him  who  undertook  to  make  satisfaction.  Hav- 
ing "  laid  upon  him  the  iniquity  of  us  all,  he  laid  it 
home  to  him;  for  it  pleased  the  Lord  to  bruise  him, 
and  put  him  to  grief  He  was  not  only  despised  and 
rejected  of  men,  who  knew  him  not,  but  he  was 
stricken,  smitten  of  God  and  afliicted."  The  ancient 
way  in  which  God  testified  his  acceptance  of  sacri- 
fices, was  by  consuming  them  with  fire  from  heaven. 
The  wrath  of  God,  which  the  offerers  deserved  should 
have  fallen  upon  them,  fell  upon  the  offering;  and  so 

15 


170  communicant's  companion. 

the  destruction  of  the  sacrifice  was  the  escape  of  the 
sinner.  Christ  hecoming  a  sacrifice  for  us,  the  fire 
of  God's  wrath  descended  upon  him,  which  troubled 
his  soul,  put  him  into  an  agony,  and  made  him  cry- 
out,  "  My  God,  my  God,  why  hast  thou  forsaken 
me?"  "  Come,  then,  and  behold  the  goodness  and 
severity  of  God."  "  Christ  being  made  sin  for  us, 
God  did  not  spare  him."  "  By  the  determinate  counsel 
and  foreknowledge  of  God,  he  was  delivered  to  them 
who,  with  wicked  hands,  crucified  and  slew  him." 
"  Awake,  0  sword,"  the  sword  of  divine  justice,  fur- 
bished and  bathed  in  heaven ! — awake  "  against  my 
Shepherd,  and  against  the  man  that  is  my  fellow, 
saith  the  Lord  of  hosts;  smite  the  Shepherd." 

Let  us  look  on  the  sufferings  of  Christ,  and  say,  as 
he  himself  hath  taught  us,  "  If  this  be  done  in  the 
green  tree,  what  shall  be  done  in  the  dry?"  What 
was  done  to  him,  shows  what  should  have  been  done 
to  us,  if  Christ  had  not  interposed,  and  what  will  be 
done  to  us  if  we  reject  him.  If  this  were  done  to  the 
Son  of  God's  love,  what  shall  be  done  to  the  genera- 
tion of  his  Avrath?  If  this  were  done  to  one  that 
had  but  sin  imputed  to  him,  who,  as  he  had  no  cor- 
ruptions of  his  own  for  Satan's  temptations  to  fasten 
upon,  so  he  had  no  guilt  of  his  own  for  God's  wrath 
to  fasten  upon,  who  was  as  a  green  tree,  not  apt  to 
take  fire ;  what  shall  be  done  to  those  who  have  sin 
inherent  in  them,  which  makes  them  as  a  dry  tree, 
combustible  and  proper  fuel  for  the  fire  of  God's 
wrath?  If  this  were  done  to  one  that  had  done  so 
much  good,  what  shall  be  done  to  us  that  have  done 
so  little?  If  the  Lord  Jesus  himself  was  put  into 
an  agony  by  the  things  that  were  done  to  him,  was 
sorrowful,  and  very  heavy,  "  can  our  hearts  endure, 
or  can  oin-  hands  be  strong,  when  God  shall  deal  with 
us?"  "  Who  would  set  the  briers  and  thorns  against 
him  in  battle?"  From  the  sufterings  of  Christ,  we 
may  easily  infer  what  a  "  fearful  thing  it  is  to  fall  into 
the  liands  of  the  living  God." 

(hi.)  Come  and  see  the  love  of  Christ.  This  is 
that  which,  with  a  peculiar  regard,  we  are  to  observe 


communicant's  companion.  171 

and  contemplate  in  this  ordinance:  where  we  see 
Christ,  and  him  crucified,  we  cannot  but  see  the  love 
of  Christ,  which  passeth  knowledge.  When  Christ 
did  but  drop  a  tear  over  the  grave  of  Lazarus,  the 
Jews  said,  "  See  how  he  loved  him!"  Much  more 
reason  have  we  to  say,  when  we  commemorate  the 
shedding  of  his  blood  for  us,  "  See  how  he  loved  us!" 
Greater  love  hath  no  man  than  this,  to  lay  down  his 
Hfe  for  his  friend.  Thus  Christ  hath  loved  us ;  nay, 
he  laid  down  his  life  for  us  when  we  were  enemies. 
Herein  is  love — love  without  precedent,  love  without 
parallel.     Come  and  see  the  wonders  of  this  love. 

It  was  free  love. — Christ  gave  himself  for  us;  and 
what  more  free  than  a  gift  ?  It  was  free,  for  it  was 
unasked :  nothing  cried  for  this  mercy,  but  our  own 
misery;  when  no  eye  pitied  us,  of  his  own  good  will 
he  relieved  us,  "  said  to  us,  when  we  were  in  our 
blood.  Live;  yea,  he  said  to  us.  Live."  That  was  a 
time  of  love  indeed.  It  was  free,  for  it  was  unme- 
rited :  there  was  nothing  in  us  desirable,  nothing  pro- 
mising; the  relation  we  stood  in  to  God  as  creatures, 
did  but  aggravate  our  rebellion,  and  make  us  the 
more  obnoxious.  As  he  could  not  obtain  any  advan- 
tage by  our  happiness,  so  he  would  not  have  sustain- 
ed any  damage  by  our  misery.  If  there  was  no 
profit  in  our  blood,  yet  for  certain  there  would  have 
been  no  loss  by  it;  no,  but  the  reasons  of  his  love 
were  fetched  from  within  himself,  as  God's  love  of 
Israel  was.  He  loved  them,  because  he  would  love 
them.  It  was  free, for  it  was  unforced:  he  willingly 
offered  himself  Here  am  I,  send  me.  This  sacri- 
fice was  bound  to  the  horns  of  the  altar,  only  with 
the  cords  of  his  own  love. 

It  was  distinguishing  love. — It  was  good-will  to 
fallen  man,  and  not  to  fallen  angels.  He  did  not  lay 
hold  on  a  world  of  sinking  angels ;  as  their  tree  fell, 
so  it  lies,  and  so  it  is  like  to  lie  for  ever :  but  on  the 
seed  of  Abraham  he  taketh  hold.  The  nature  of 
angels  was  more  excellent  than  that  of  man,  their 
place  in  the  creation  higher,  their  capacity  for  honour- 
ing God  greater;  and  yet  they  were  passed  by.  Man 


172  communicant's  companion. 

that  sinned,  was  pitied  and  helped;  while  angels  that 
sinned,  were  not  so  much  as  spared.  The  deplorable 
state  of  devils,  serves  as  a  foil  to  set  off  the  blessed 
state  of  the  ransomed  of  the  Lord. 

It  was  condescending  love. — Never  did  love  hum- 
ble itself,  and  stoop  so  low  as  the  love  of  Christ  did. 
It  was  great  condescension,  that  he  should  fix  his 
love  upon  creatures  so  mean,  "  man  that  is  a  worm, 
the  son  of  man  that  is  a  worm;"  so  near  a-kin  to  the 
brutal  part  of  the  creation,  especially  since  the  fall, 
that  one  would  think  he  should  rather  be  the  scorn 
than  the  love  of  the  spiritual  and  purely  intellectual 
world :  yet  this  is  the  creature  that  is  chosen  to  be 
the  darling  of  heaven,  and  in  whom  Wisdom's  de- 
lights are.  But  especially  that,  in  prosecution  of  this 
love,  he  should  humble  himself  as  he  did:  humble 
himself  to  the  earth  in  his  incarnation;  humble  him- 
self into  the  earth  in  the  meanness  of  his  life ;  humble 
himself  into  the  earth,  when  he  went  to  the  grave,  the 
place  where  mankind  appears  under  the  greatest  mor- 
tification and  disgrace. 

It  was  expensive  love. — His  washing  the  feet  of 
his  disciples  is  spoken  of  as  an  act  of  love  to  them; 
and  that  was  condescending  love,  but  not  costly  like 
this.  He  loved  us,  and  bought  us,  and  paid  dear  for 
us,  that  we  might  be  unto  him  a  purchased  people. 
Because  he  loved  Israel,  he  gave  "  men  for  them, 
and  people  for  their  Life,  even  Egypt  for  their  ran- 
som." But  because  he  loved  us,  he  gave  himself  for 
us,  even  his  own  blood  for  the  ransom  of  our  souls. 

It  was  strong  love,  strong  as  death,  and  which 
many  waters  could  not  quench. — This  was  the  great- 
ness of  his  strength,  in  which  the  Redeemer  travelled, 
who  is  mighty  to  save;  it  was  strong  to  break  through 
great  difficulties,  and  trample  upon  the  discourage- 
ments that  lay  in  his  way.  When  he  had  this  bap- 
tism of  blood  to  be  baptized  with,  it  was  love  that 
said,  "  How  am  I  straitened  till  it  be  accomplished!" 
It  was  love  that  said,  "  With  desire  have  I  de- 
sired to  eat  this  passover,"  which  he  knew  was  to  be 
his  last.     It  was  the  strength  of  his  love  that  recon- 


communicant's  companion.  173 

oiled  him  to  the  bitter  cup  which  was  put  into  his 
hand,  and  made  him  wave  his  petition,  "  that  it  might 
pass  from  him;"  which,  for  ought  we  know,  if  he 
had  insisted  upon  it,  had  been  granted,  and  the  work 
undone. 

It  was  an  everlasting  love. — It  was  from  everlast- 
ing in  the  counsels  of  it,  and  will  be  to  everlasting  in 
the  consequences  of  it,  Not  like  our  love,  which 
comes  up  in  a  night  and  perishes  in  a  night.  He 
loved  to  the  end,  and  went  on  with  his  undertaking 
till  he  said,  "  It  is  finished."  Never  was  there  such 
a  constant  lover  as  the  blessed  Jesus,  whose  gifts  and 
callings  are  without  repentance. 

(iv.)  Come  and  see  the  conquest  of  Satan.  And 
this  is  a  very  pleasing  sight  to  all  those  who  through 
grace  are  turned  from  the  power  of  Satan  unto  God, 
as  it  was  to  the  Israelites,  when  they  had  newly 
shaken  off  the  Egyptian  yoke,  to  see  their  task-mas- 
ters and  pursuers  dead  upon  the  sea-shore.  Come 
and  see  our  Joshua  discomfiting  the  Amalekites;  our 
David,  with  a  sling  and  a  stone,  vanquishing  that 
proud  Goliath,  who  not  only  himself  basely  deserted, 
but  then  boldly  defied  the  armies  of  the  living  God. 
Come  and  see,  not  Michael  and  his  angels,  but  Mi- 
chael himself;  Michael  our  Prince,  who  trode  the 
wine-press  alone,  entering  the  lists  with  the  dragon 
and  his  angels,  and  giving  them  an  effectual  over- 
throw; the  seed  of  the  woman,  though  bruised  in  the 
heel,  yet  breaking  the  serpent's  head,  according  to 
that  ancient  promise  made  unto  the  fathers.  Come 
and  see  the  great  Redeemer,  not  only  making  peace 
with  earth,  but  making  war  with  hell ;  dispossessing 
the  strong  man  armed,  "spoiling  principalities  and 
powers,  making  a  show  of  them  openly,  and  triumph- 
ing over  them  in  his  cross." 

(v.)  Come  and  see  Christ  triumphing  over  Satan 
at  his  death.  Though  the  war  was  in  heaven,  yet 
some  fruits  of  the  victory  even  then  appeared  on 
earth.  Though,  when  Christ  was  in  the  extremity 
of  his  sufferings,  there  was  darkness  over  all  the 
land,  which  gave  the  powers  of  darkness  all  the  ad- 

15* 


174  communicant's  companion. 

vantage  they  could  wish  for;  yet  he  beat  the  enemy 
upon  his  own  ground.  Satan,  some  think,  terrified 
Christ  into  his  agony;  but  then  he  kept  possession  of 
liis  own  soul,  and  steadily  adhered  to  his  Father's 
will,  and  to  his  own  undertaking:  so  he  baffled  Sa- 
tan. Satan  put  it  into  the  heart  of  Judas  to  betray 
him;  but  in  the  immediate  ruin  of  Judas,  who  pre- 
sently went  and  hanged  himself,  Christ  triumphed 
over  Satan,  and  made  a  show  of  him  openly.  Satan 
tempted  Peter  to  deny  Christ,  desiring  to  have  him, 
that  he  might  sift  him  as  wheat ;  but,  by  the  speedy 
repentance  of  Peter,  who,  upon  a  look  from  Christ, 
went  out  and  wept  bitterly,  Christ  triumphed  over 
Satan,  and  baffled  him  in  his  designs.  Satan  was 
ready  to  swallow  up  the  thief  upon  the  cross;  but 
Christ  rescued  him  from  the  gates  of  hell,  and  raised 
him  to  the  glories  of  heaven,  and  thereby  spoiled  Sa- 
tan, who  was  as  a  lion  disappointed  of  his  prey. 

Come  and  see  Christ  triumphing  over  Satan  by 
his  death;  the  true  Samson,  that  did  more  towards 
the  ruin  of  the  Philistines  dying  than  living:  having 
by  his  life  and  doctrine  destroyed  the  works  of  the 
devil,  at  length  by  his  death  "  he  destroyed  the  devil 
himself,  that  had  the  power  of  death."  In  him  was 
fulfilled  the  blessing  of  the  tribe  of  Gad:  "A  troop 
shall  overcome  him,  but  he  shall  overcome  at  the 
last;"  and  "through  him  that  loved  us  we  are  con- 
querors, yea,  more  than  conquerors." 

Christ,  by  dying,  made  atonement  for  sin,  and  so 
conquered  Satan.  By  the  merit  of  his  death  he 
satisfied  God's  justice  for  the  sins  of  all  that  should 
believ^c  in  him;  and  if  the  judge  remit  the  sentence, 
the  executioner  has  nothing  to  do  with  the  prisoner. 
We  were  ready  to  fall  under  the  curse,  to  be  made 
an  anathema,  that  is,  to  be  delivered  unto  Satan; 
Christ  said,  Upon  me  be  the  curse:  this  blotted  out 
the  handwriting  that  was  against  us,  took  it  out 
of  the  way,  nailed  it  to  the  cross;  and  so  Satan  is 
spoiled; — Who  shall  condemn?  It  is  Christ  that 
died.  When  God  forgives  the  iniquity  of  his  people, 
he  brings  back  their  captivity.     If  we  shall  not  come 


communicant's  companion.  175 

into  condemnation,  we  are  saved  from  coming  into 
execution. 

Christ,  by  dying,  sealed  the  gospel  of  grace,  and 
purchased  the  Spirit  of  grace ;  and  so  conquered  Sa- 
tan. The  Spirit  acting  by  the  gospel  as  the  instru- 
ment, and  the  gospel  animated  by  the  Spirit  as  the 
principal,  are  become  "  mighty  to  the  pulling  down 
of  Satan's  strong  holds."  Thus  a  foundation  is  laid 
for  a  believer's  victory  over  the  temptations  and  ter- 
rors of  the  wicked  one.  Christ's  victory  over  Satan 
is  our  victory,  and  we  overcome  him  "  by  the  blood 
of  the  Lamb."  Thus  kings  of  armies  did  flee  apace, 
and  even  they  that  tarried  at  home,  and  did  them- 
selves contribute  nothing  to  the  victory,  yet  "  divided 
the  spoil."  Christ,  having  thus  trodden  Satan  under 
our  feet,  calls  to  us,  as  Joshua  to  the  captains  of 
Israel,  "Come  near,  put  your  feet  upon  the  necks 
of  these  kings."  "  Resist  the  devil  and  he  will  flee 
from  you,"  for  he  is  a  conquered  enemy. 

(vi.)  Come  and  see  the  worth  of  souls. — We  judge 
of  the  value  of  a  thing,  by  the  price  which  a  wise 
man  that  understands  it  gives  for  it.  He  that  made 
souls,  and  had  reason  to  know  them,  provided  for 
their  redemption,  not  "  corruptible  things  as  silver 
and  gold,  but  the  precious  blood  of  his  own  Son." 
It  was  not  a  purchase  made  hastily,  for  it  was  the 
contrivance  of  infinite  wisdom  from  eternity;  it  was 
not  made  for  necessity,  for  he  neither  needed  us  nor 
could  he  be  benefited  by  us;  but  thus  he  was  pleased 
to  teach  us  what  account  we  should  make  of  our 
own  souls,  and  their  salvation  and  happiness.  The 
incarnation  of  Christ  put  a  great  honour  upon  the 
human  nature:  never  was  it  so  dignified,  as  when 
it  was  taken  into  union  with  the  divine  nature  in  the 
person  of  Immanuel.  But  the  death  and  suff"erings  of 
Christ  add  much  more  to  its  value,  for  he  laid  down 
his  own  life  to  be  a  ransom  of  ours,  when  nothing 
else  was  sufficient  to  answer  the  price.  Lord,  what 
is  man  that  he  should  be  thus  visited,  thus  regarded! 
— that  the  Son  of  God  should  not  only  dwell  among 
us,  but  die  for  us ! 


176  communicant's  companion. 

Now,  let  us  see  this,  and  learn  how  to  put  a  value 
upon  our  own  souls.  Not  so  as  to  advance  our  con- 
ceit of  ourselves, — nothing  can  be  more  humbling 
and  abasing,  than  to  see  our  lives  sold  by  our  own 
folly,  and  redeemed  by  the  merit  of  another;  but  so 
as  to  increase  our  concern  for  ourselves,  and  our 
own  spiritual  interests.  Shall  the  souls,  the  precious 
souls,  upon  which  Christ  put  such  a  value,  and  paid 
such  a  price  for,  debase  and  undervalue  themselves 
so  far  as  to  become  slaves  to  Satan,  and  drudges  to 
the  world  and  the  tiesh?  We  are  bought  with  a 
price;  and  therefore  we  not  only  injure  the  purcha- 
ser's right  to  us,  if  we  alienate  ourselves  to  another, 
but  we  reproach  his  wisdom  in  paying  such  a  price, 
if  we  alienate  ourselves  for  a  thing  of  nought.  It 
is  the  apostle's  argument  against  uncleanness,  and 
against  making  ourselves  the  servants  of  men.  Christ 
having  purchased  our  souls  at  such  a  rate,  we  dis- 
parage them  if  we  stake  them  to  the  trifles  of  the 
world,  or  pawn  them  for  the  base  and  sordid  plea- 
sures of  sin.  Shall  that  birthright  be  sold  for  a  mess 
of  pottage,  which  Christ  bought  with  his  own  blood? 
No;  while  we  Hve,  let  our  souls  be  our  darlings,  (Ps. 
xxii.  20,)  for  his  sake  to  whom  they  were  so  dear. 
If  Christ  diedand  sufl^ered  so  much  to  save  our  souls, 
let  us  not  hazard  the  losing  of  them,  though  it  be  to 
gain  the  whole  world. 

Let  us  see  this,  and  learn  how  to  put  a  value  upon 
the  souls  of  others.  This  forbids  us  to  do  any  thing 
that  may  turn  to  the  prejudice  of  the  souls  of  others, 
by  drawing  them  to  sin,  or  discouraging  them  in  that 
which  is  good.  The  apostle  lays  a  great  stress  upon 
this  argument,  against  the  abuse  of  our  Christian 
liberty,  to  the  ofience  of  others — "  Destroy  not  him 
with  thy  meat  for  whom  Christ  died."  Shall  not  we 
deny  ourselves  and  our  own  satisfaction,  rather  than 
occasion  guilt  or  grief  to  them  for  whom  Christ  hum- 
bled himself,  even  to  the  death  of  the  cross?  Shall 
we  slight  those  upon  whom  Christ  put  such  a  value? 
Shall  we  set  those  with  the  dogs  of  our  flock,  whom 


communicant's  companion.  177 

Christ  purchased  with  his  own  blood,  and  set  among 
the  lambs  of  his  flock?     God  forbid. 

This  also  commands  us  to  do  all  we  can  for  the 
spiritual  welfare  and  salvation  of  the  souls  of  others. 
Did  Christ  think  them  worth  his  blood?  and  shall 
not  we  think  them  worth  our  care  and  pains?  Shall 
not  we  willingly  do  our  utmost  to  save  a  soul  from 
death,  and  thereby  hide  a  multitude  of  sins,  when 
Christ  did  so  much,  and  suffered  so  much,  to  make 
it  possible?  Shall  not  we  pour  out  our  prayers  for 
them  for  whom  Christ  poured  out  his  soul  unto 
death,  and  bear  them  upon  our  hearts  whom  Christ 
laid  so  near  his?  Blessed  Paul,  in  consideration 
hereof,  not  only  made  himself  the  servant  of  all,  to 
please  them  for  their  edification,  but  was  willing  to 
be  "  offered  upon  the  sacrifice  and  service  of  their 
faith,"  and  so  to  fill  up  what  was  behind  of  the  af- 
flictions of  Christ  for  his  body's  sake.  And  if  we  be 
at  any  time  called  upon  even  to  lay  down  our  lives 
for  the  brethren,  we  must  remember  that  in  that,  as 
well  as  in  washing  their  feet,  Christ  has  left  us  an 
example. 

(vii.)  Come  and  see  the  purchase  of  the  blessings 
of  the  new  covenant. — The  blood  of  Christ  was  not 
only  the  ransom  of  our  forfeited  lives,  and  the  re- 
demption of  our  souls  from  everlasting  misery;  but 
it  was  the  valuable  consideration  upon  which  the 
grant  of  eternal  life  and  happiness  is  grounded. 
Christ's  death  is  our  life ;  that  is,  it  is  not  only  our 
salvation  from  death,  but  it  is  the  fountain  of  all  our 
joys,  and  the  foundation  of  all  our  hopes.  All  the 
comforts  we  have  in  possession,  and  all  we  have  in 
prospect;  all  the  privileges  of  our  way,  and  all  those 
of  oar  home,  are  the  blessed  fruits  of  that  accursed 
tree  on  which  our  Redeemer  died. 

See  the  blood  of  Christ,  the  spring  from  whence 
all  the  blessings  of  the  covenant  flow.  That  is  the 
price  of  all  our  pardons,  "  we  have  redemption 
through  his  blood,  even  the  forgiveness  of  sins:" 
without  the  shedding  of  blood,  that  precious  blood, 
there  had  been  no  remission.     That  is  the  purchase 


178  communicant's  companion. 

of  the  divine  favour,  which  is  our  life;  we  are  made 
accepted  only  in  the  beloved.  Peace  is  made,  a 
covenant  of  peace  settled,  and  peace  secured  to  all 
the  sons  of  peace,  by  the  blood  of  his  cross,  and  not 
otherwise.  That  is  the  price  paid  for  the  "  purchased 
possession,  that  they  which  are  called  may  receive 
the  promise  of  eternal  inheritance."  Christ  was 
made  a  curse  for  us,  not  only  to  redeem  us  from  the 
curse  of  the  law,  but  that  we  through  him  might 
inherit  the  blessing.  Thus,  "  out  of  the  eater  comes 
forth  meat,  and  out  of  the  strong  sweetness."  Be- 
hold, he  shows  us  a  mystery. 

See  the  blood  of  Christ,  the  stream  in  which  all 
the  blessings  of  the  covenant  flow  to  us.  The  blood 
of  Christ,  as  it  is  exhibited  to  us  in  this  ordinance,  is 
the  vehicle,  the  channel  of  conveyance  by  which  all 
graces  and  comforts  descend  from  heaven  to  earth. 
"This  cup  is  the  new  testament  in  the  blood  of 
Christ,"  and  so  it  becomes  a  cup  of  blessing,  a  cup 
of  consolation,  a  cup  of  salvation.  All  the  hidden 
manna  comes  to  us  in  this  dew.  It  is  the  blood  of 
Christ  speaking  for  us,  that  pacifies  an  offended  God : 
it  is  the  blood  of  Christ  sprinkled  on  us,  that  purifies 
a  defiled  conscience.  As  it  was  the  "  blood  of  Jesus 
that  consecrated  for  us  the  new  and  living  way," 
and  opened  the  kingdom  of  heaven  to  all  believers; 
so  it  is  by  that  blood  that  we  have  boldness  "  to  enter 
into  the  holiest." 

(viii.)  Come  and  see  how  much  we  owe  to  the 
death  of  Christ,  the  rich  purchases  he  made  for  us, 
that  he  might  cause  us  to  inherit  substance,  and  might 
fill  our  treasures. — Let  this  increase  our  esteem  of  the 
love  of  Christ,  which  was  not  only  so  very  expen- 
sive to  himself,  but  so  very  advantageous  to  us.  Let 
this  also  enhance  the  value  of  covenant  blessings  in 
our  eyes.  The  blessings  of  this  life  we  owe  to  the 
bounty  of  God's  providence,  but  spiritual  blessings  in 
heavenly  things  we  owe  to  the  blood  of  his  Son.  Let 
these,  therefore,  be  to  us  more  precious  than  rubies, 
— let  these  always  have  a  preference, — let  us  be  wil- 
ling to  part  with  any  thing,  rather  than  hazard  the 


communicant's  companion.  179 

favour  of  God,  the  comforts  of  the  Spirit,  and  life 
eternal,  remembering  what  these  cost, — let  us  never 
make  light  of  wisdom's  preparations,  when  we  see 
at  what  rate  they  were  bought  in.  To  them  who 
believe  they  are  precious,  for  they  know  they  were 
purchased  by  the  precious  blood  of  Christ,  which  we 
undervalue  as  a  common  thing,  if  we  prefer  farms 
and  merchandize  before  heaven  and  the  present  ear- 
nests of  it. 


CHAPTER  IX. 

SOME  ACCOUNT  OF  THE  PRECIOUS  BENEFITS  WHICH  ARE  TO 
BE  RECEIVED  BY  FAITH  IN  THIS  ORDINANCE. 

I.  The  pardon  and  forgiveness  of  our  sins;  a  renewed  pardon  of 
daily  trespasses,  and  a  confirmed  pardon  of  all  trespasses.  II.  The 
adoption  of  sons ;  the  privileges  of  adoption,  and  the  Spirit  of 
adoption.  III.  Peace  and  satisfaction  to  our  minds ;  opened  in 
two  things.  IV.  Supplies  of  grace,  confirming  gracious  habits, 
quickening  gracious  acts ;  instances  of  both.  V.  The  earnests 
of  eternal  bliss  and  joy,  the  assurances  of  it,  and  the  foretastes 
of  it. 

In  the  Lord's  Supper,  we  are  not  only  to  "  show  the 
Lord's  death,"  and  see  what  is  to  be  seen  in  it,  as 
many  who,  when  he  was  upon  the  cross,  stood  afar 
off  beholding; — no;  we  must  there  be  more  than 
spectators — we  must  eat  of  the  sacrifice,  and  "  so 
partake  of  the  altar."  The  bread  which  came  down 
from  heaven  was  not  designed  merely  for  show- 
bread,  bread  to  be  looked  upon ;  but  for  household 
bread,  bread  to  be  fed  upon,  bread  to  strengthen  our 
hearts,  and  wine  to  make  them  glad;  and  wisdom's 
invitation  is,  "  Come,  eat  of  my  bread,  and  drink  of 
the  wine  that  I  have  mingled."  Christ's  feeding 
great  multitudes  miraculously,  more  than  once,  when 
he  was  here  upon  earth,  was  (as  his  other  miracles) 
significant  of  the  spiritual  provision  he  makes  in  the 


180  COMMUNICANT*S  COMPANION. 

everlasting  gospel,  for  the  support  and  satisfaction  of 
those  that  leave  all  to  follow  him.  If  we  do  not  all 
eat,  and  he  not  all  filled  abundantly  with  the  good- 
ness of  his  house,  it  is  our  own  fault.  Let  us  not 
then  straiten  and  starve  ourselves,  for  the  Master  of 
the  feast  has  not  stinted  us;  he  has  not  only  invited 
us,  and  made  provision  for  our  entertainment,  but  he 
calls  to  us  as  one  that  bids  us  hearty  welcome  — 
"  Eat,  0  friends !  drink,  yea,  drink  abundantly,  0 
beloved!" 

All  people  are  for  what  they  can  get:  here  is 
something  to  be  got  in  this  ordinance,  if  it  be  rightly 
improved,  which  will  turn  to  our  account  infinitely 
more  than  the  "  merchandize  of  silver,  or  the  gain  of 
fine  gold."  Christ  and  all  his  benefits  are  here  not 
only  set  before  us,  not  only  offered  to  us,  but  settled 
upon  us,  under  certain  provisos  and  limitations ;  so 
that  a  believer,  who  sincerely  consents  to  the  cove- 
nant, receives  some  of  the  present  benefit  of  it,  in 
and  by  this  ordinance,  both  in  the  comfortable  expe- 
rience of  communion  with  God  in  grace,  and  the 
comfortable  expectation  of  the  vision  and  fruition 
of  God  in  glory. 

Gospel  ordinances  in  general,  and  this  in  particu- 
lar, which  is  the  seal  of  gospel  promises,  are  wells  of 
salvation,  out  of  which  we  may  draw  water  with  joy; 
breasts  of  consolation,  from  which  we  may  suck  and 
be  satisfied ;  golden  pipes,  through  which  the  oil  of 
grace  is  derived  from  the  good  olive,  to  keep  our 
lamps  burning.  We  receive  the  grace  of  God  herein 
in  vain,  if  we  take  not  what  is  here  tendered — gospel 
blessings  upon  gospel  terms.  We  are  here  to  receive 
Christ  Jesus  the  Lord,  and  since  "  with  him  God  free- 
ly gives  us  all  things,"  we  must  with  him  by  faith 
take  what  he  gives — "  all  spiritual  blessings  in  hea- 
venly things  by  Christ  Jesus." 
y  1.  Here  we  may  receive  the  pardon  and  forgive- 
ness of  our  sins.  This  is  that  great  blessing  of  the 
new  covenant,  which  makes  way  for  all  other  bless- 
ings, by  taking  down  that  wall  of  partition  which 
separated  between  us  and  God,  and  hinders  good 


communicant's  companion.  181 

things  from  us:  it  is  the  matter  of  that  promise  which 
comes  in  as  a  reason  for  all  the  rest — I  will  do  so  and 
so  for  them,  "  for  I  will  be  merciful  to  their  unright- 
eousness." This  is  that  great  blessing  which  Christ 
died  to  purchase  for  us:  his  blood  was  shed  for  many, 
for  the  remission  of  sins;  and  perhaps  he  intimated 
this  to  be  in  a  special  manner  designed  by  him  in  his 
sufferings,  when  the  first  word  we  find  recorded  that 
he  spoke,  after  he  was  nailed  to  the  cross,  was,  "  Fa- 
ther, forgive  them;"  which  seems  to  look  not  only 
to  those  that  had  an  immediate  hand  in  his  death, 
but  to  those  that  are  remotely  accessary  to  it,  as  all 
sinners  are,  though  they  know  not  what  they  do. 

The  everlasting  gospel  is  an  act  of  indemnity — an 
act  of  oblivion  we  may  call  it,  for  it  is  promised  that 
our  sins  and  iniquities  he  will  remember  no  more :  it 
is  indeed  an  act  of  grace ;  repentance  and  remission 
of  sins  is  by  it  published  in  Christ's  name  to  all  na- 
tions. It  is  proclaimed  to  the  rebels,  that,  if  they  will 
lay  down  their  arms,  acknowledge  their  offence,  re- 
turn to  their  allegiance,  approve  themselves  good 
subjects  for  the  future,  and  make  the  merits  of  him 
whom  the  Father  hath  appointed  to  be  the  Mediator, 
their  plea  in  suing  out  their  pardon,  the  offended 
Prince  will  be  reconciled  to  them,  their  attainder  shall 
be  reversed,  and  they  shall  not  only  be  restored  to 
all  the  privileges  of  subjects,  but  advanced  to  the 
honours  and  advantages  of  favourites.  Now  it 
concerns  us  all  to  be  able  to  make  it  out  that  we  are 
entitled  to  the  benefit  of  this  act,  that  we  are  quali- 
fied, according  to  the  tenor  of  it,  for  the  favour  in- 
tended by  it;  and  if  we  be  so  indeed,  in  the  Lord's 
Supper  we  receive  that  pardon  to  us  in  particular, 
which  in  the  gospel  is  proclaimed  to  all  in  general. 
We  do  here  receive  the  atonement,  as  the  expression 
is.  God  hath  received  it  for  the  securing  of  his  ho- 
nour, and  we  receive  it  for  the  securing  of  our  hap- 
piness and  comfort ;  we  claim  the  benefit  of  it,  and 
desire  to  be  justified  and  accepted  of  God  for  the  sake 
of  it. 

This  sacrament  should  therefore  be  received  with 
16 


182  communicant's  companion. 

a  heart  thus  hfting  up  itself  to  God :  "  Lord,  I  am 
a  sinner,  a  gi'eat  sinner,  I  have  done  very  foolishly; 
forfeited  thy  favour,  incurred  thy  displeasure,  and 
deserve  to  be  for  ever  abandoned  by  thee.  But  Christ 
died ;  yea  rather,  is  risen  again,  hath  finished  trans- 
gression, made  an  end  of  sin,  made  reconciliation  for 
iniquity,  and  brought  in  an  everlasting  righteousness ; 
he  gave  his  life  a  ransom  for  many,  and  if  for  many, 
why  not  for  me  ?  In  him  a  free  and  full  remission 
is  promised  to  all  penitent,  obedient  believers;  by 
him  all  that  believe  are  justified,  and  to  them  there  is 
no  condemnation.  Thou,  even  thou,  art  he  that  blot- 
test  out  their  transgressions  for  thine  own  sake,  and 
art  gracious  and  merciful;  nay,  thou  art  faithful  and 
just  to  forgive  them  their  sins.  Lord,  I  repent, — I 
believe,  and  take  the  benefit  of  those  promises,  those 
exceeding  great  and  precious  promises,  which  are  to 
my  soul  as  life  from  the  dead.  I  flee  to  this  city  of 
refuge,  I  take  hold  of  the  horns  of  this  altar ;  here  I 
humbly  receive  the  forgiveness  of  my  sins,  through 
Jesus  Christ,  the  great  propitiation,  to  whom  I  entire- 
ly owe  it,  and  to  whom  I  acknowledge  myself  infi- 
nitely indebted  for  it,  and  under  the  highest  obligations 
imaginable  to  love  him,  and  live  to  him.  He  is  the 
Lord  our  righteousness,  so  accept  I  him:  let  him  be 
made  of  God  to  me  righteousness,  and  I  have  enough; 
I  am  happy  for  ever." 

Every  time  we  come  to  the  Lord's  Supper,  we 
come  to  receive  the  remission  of  sins;  that  is, 

1.  A  renewed  pardon  of  daily  trespasses. — In 
many  things  we  offend  daily,  and  even  he  that  is 
washed,  that  is,  in  a  justified  state,  needs  to  wash  his 
feet;  and,  blessed  be  God.  there  is  a  fountain  opened 
for  us  to  wash  in,  and  encouragement  given  to  pray 
for  daily  pardon  as  duly  as  we  do  for  daily  bread. 
We  have  to  do  with  a  God  that  multiplies  pardon. 
Lord,  the  guilt  of  such  a  sin  lies  upon  me  like  a 
heavy  burden ;  I  have  lamented  it,  confessed  it,  re- 
newed my  covenant  against  it,  and  now  in  this  ordi- 
nance I  receive  the  forgiveness  of  that  sin :  and  here 
it  is  said  to  my  soul,  "  The  Lord  hath  put  away  thy 


communicant's  companion,  183 

sin,  thou  shalt  not  die."  Many  a  fault  I  have  been 
overtaken  in  since  I  was  last  with  the  Lord  at  his  ta- 
ble ;  and,  having  repented  of  them,  I  desire  to  apply 
the  blood  of  Christ  to  my  soul,  in  a  particular  man- 
ner, for  the  forgiveness  of  them. 

2.  A  confirmed  pardon  of  all  trespasses. — T  come 
here  to  receive  further  assurances  of  the  forgiveness 
of  my  sins,  and  further  comfort  arising  from  those 
assurances.  I  come  to  hear  again  that  voice  of  joy 
and  gladness,  which  has  made  many  a  broken  bone 
to  rejoice — "Son,  daughter,  be  of  good  cheer;  thy 
sins  are  forgiven  thee :"  I  come  for  the  father's  kiss 
to  a  returning  prodigal,  which  seals  his  pardon,  so  as 
to  silence  his  doubts  and  fears.  When  God  would 
by  his  prophets  speak  comfortably  to  Zion,  thus  he 
saith — "  Thy  warfare  is  accomplished,  thine  iniquity 
is  pardoned."  And  the  inhabitant  shall  not  say,  "  I 
am  sick;"  that  is,  he  shall  see  no  cause  to  complain 
of  any  outward  calamity,  if  his  iniquity  be  forgiven. 
0  that  I  might  here  have  the  white  stone  of  absolu- 
tion, and  my  pardon  written  more  legibly!  0  that 
Christ  would  say  to  me,  as  he  did  to  that  woman  to 
whom  much  was  already  forgiven,  "Thy  sins  are 
forgiven!"  This  is  what  I  come  to  receive,  0  let  me 
not  go  away  without  it. 

II.  Here  we  may  receive  adoption  of  sons.  The 
covenant  of  grace  not  only  frees  us  from  the  doom  of 
criminals,  but  advances  us  to  the  dignity  of  children: 
Christ  redeemed  us  from  the  curse  of  the  law,  in 
order  to  this,  that  "  we  might  receive  the  adoption  of 
sons."  The  children's  bread  given  us  in  this  ordi- 
nance is,  as  it  were,  livery  and  seisin,  to  assure  us 
of  our  adoption  upon  the  terms  of  the  gospel,  that 
if  we  will  take  God  in  Christ  to  be  to  us  a  Father,  to 
rule  and  dispose  of  us,  and  to  be  feared  and  honoured 
by  us,  he  will  take  us  to  be  his  so)is  and  daughters. 
"  Behold,  what  manner  of  love  is  this !"  Be  astonish- 
ed, 0  heavens !  and  wonder,  0  earth  !  Never  was 
there  such  compassionate,  such  condescending  love ! 
God  here  seals  us  the  grant  both  of  the  privileges  of 
adoption,  and  the  Spirit  of  adoption. 


184  communicant's  companion. 

Here  is  a  grant  of  the  privileges  of  adoption  sealed 
to  us. — Here  we  are  called  the  children  of  God,  and 
lie  calls  himself  our  Father,  and  encourages  us  to 
call  himself  so.  "  Seemeth  it  to  you  a  light  thing," 
saith  David,  "  to  be  a  king's  son-in-law,  seeing  I  am 
a  poor  man,  and  lightly  esteemed?"  And  shall  it 
not  seem  to  us  a  great  thing,  an  honour  infinitely 
above  all  those  which  the  world  can  pretend  to  con- 
fer, for  us  who  are  worms  of  the  earth,  and  a  gene- 
ration of  vipers,  children  of  disobedience  and  wrath 
by  nature,  to  be  the  adopted  children  of  the  King  of 
kings?  "This  honour  have  all  the  saints."  Nor  is 
it  an  empty  title  that  is  here  granted  us,  but  real  ad- 
vantages of  unspeakable  value. 

The  eternal  God  here  saith  it,  and  seals  it  to  every 
true  believer:  Fear  not,  I  will  be  a  Father  to  thee, 
an  ever-loving,  ever-living  Father:  leave  it  to  me  to 
provide  for  thee;  on  me  let  all  thy  burdens  be  cast; 
with  me  let  all  thy  cares  be  left,  and  to  me  let  all  thy 
requests  be  made  known;  "the  young  lions  shall 
lack  and  sutfer  hunger,"  but  thou  shalt  want  nothing 
that  is  good  for  thee,  nothing  that  is  fit  for  thee ;  my 
wisdom  shall  be  thy  guide,  my  power  thy  support, 
and  "  underneath  thee  the  everlasting  arms.  As  the 
tender  father  pities  his  children,  so  will  I  pity  thee, 
and  spare  thee  as  a  man  spareth  his  son  that  serves 
him."  Thou  shalt  have  my  blessing  and  love,  the 
smiles  of  my  face,  and  the  kisses  of  my  mouth,  and  in 
the  arms  of  my  grace  will  I  carry  thee  to  glory,  as  the 
nursing  father  doth  the  sucking  child.  Does  any  thing 
grieve  thee?  Whither  shouldst  thou  go  with  thy 
complaint,  but  to  thy  Father?  saying  to  him  as  that 
child,  "  My  head,  my  head;"  and  thou  shalt  find  that 
"as  one  whom  his  mother  comforteth,  so  will  the  Lord 
thy  God  comfort  thee."  Docs  any  thing  terrify  thee? 
"  JBe  not  afraid,  for  I  am  thy  God;  when  thou  passcst 
through  the  waters,  I  will  be  with  thee;  and  through 
the  rivers,  they  shall  not  overflow  thee."  Art  thou 
in  doubt  ?  Consult  me,  and  "  I  will  instruct  thee  in 
the  way  that  thou  shouldst  go:  I  will  guide  thee 
with  mine  eye."  Acknowledge  me,  and  I  will  direct 


communicant's  companion.  185 

thy  steps.  Dost  thou  offend?  Is  there  foohshness 
bound  up  in  thy  heart?  Thou  must  expect  fatherly 
correction:  "  I  will  chasten  thee  with  the  rod  of  men, 
and  with  the  stripes  of  the  children  of  men;  but  my 
loving-kindness  will  I  not  utterly  take  from  thee;" 
thine  afflictions  shall  not  only  consist  with,  but  flow 
from  covenant  love;  and  but  for  a  season,  when 
need  is,  shalt  thou  be  in  heaviness. 

"I  will  be  a  father  to  thee;  and,  son,  thou  shalt 
be  ever  with  me,  and  all  that  I  have  is  thine;  whether 
Paul,  or  ApoUos,  or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to  come,  all  are 
thine,"  as  far  as  is  necessary  to  thine  happiness ;  nor 
shall  any  thing  ever  be  able  to  separate  thee  from  my 
love.  I  will  be  a  father  to  thee,  and  then  Christ  shall 
be  thy  elder  brother,  the  prophet,  priest,  and  king  of 
the  family,  as  the  tirst-born  among  many  brethren. 
Angels  shall  be  thy  guard:  with  the  greatest  care  and 
tenderness  shall  they  bear  thee  up  in  their  arms,  as 
ministering  spirits  charged  to  attend  the  heirs  of  sal- 
vation. 

Providence  shall  be  thy  protector,  and  the  disposer 
of  all  thine  affairs  for  the  best ;  so  that  whatever  hap- 
pens, thou  mayest  be  sure  it  shall  be  made  to  work 
for  thy  good,  though  as  yet  thou  canst  not  see  how 
or  which  way.  The  assurances  of  thy  Father's  love 
to  thee,  in  his  promises  and  communion  with  him  in 
his  ordinances,  shall  be  thy  daily  bread,  thy  continual 
feast,  the  manna  that  shall  be  rained  upon  thee,  the 
water  out  of  the  rock  that  shall  follow  thee  in  this 
wilderness,  till  thou  come  to  Canaan. 

Now  art  thou  a  child  of  God,  but  it  doth  not  yet 
appear  what  thou  shalt  be.  When  thou  wast  predes- 
tinated to  the  adoption  of  a  son,  thou  wast  designed 
for  the  inheritance  of  a  son;  if  a  child,  then  an  heir. 
Thy  present  maintenance  shall  be  honourable  and 
comfortable,  and  such  as  is  fit  for  thee  in  thy  mino- 
rity, while  thou  art  under  tutors  and  governors ;  but 
what  is  now  laid  out  upon  thee  is  nothing,  in  com- 
parison with  what  is  laid  up  for  thee ;  an  inheritance 
incorruptible,  undefiled,  and  that  fades  not  away.  If 
16* 


186  communicant's  companion. 

God  be  thy  Father,  no  less  than  a  crown,  a  kingdom, 
shall  he  thy  portion,  and  heaven  thy  home,  where 
thou  shalt  be  for  ever  with  him.  In  thy  Father's 
house  there  are  many  mansions,  and  one  for  thee,  if 
thou  be  his  dutiful  child.  It  is  thy  Father's  good 
pleasure  to  give  thee  the  kingdom. 

Here  is  a  grant  of  the  Spirit  of  adoption  sealed  to 
us. — As  the  giving  of  Christ  for  ns  was  the  great  pro- 
mise of  the  did  Testament,  which  was  fulfilled  in  the 
fuhiess  of  time,  so  the  giving  of  the  Spirit  to  us  is  the 
great  promise  of  the  New  Testament,  and  a  promise 
that  is  sure  to  all  the  seed:  tliis  promise  of  the  Father, 
Avhich  we  have  heard  of  Christ,  we  in  this  ordinance 
wait  for,  and  it  follows  upon  the  former;  for,  where- 
ever  God  gives  the  privileges  of  children,  he  will  give 
the  nature  and  disposition  of  children;  regeneration 
always  attends  adoption — "because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts." 
Great  encouragement  we  have  to  ask  tliis  gift,  from 
the  relation  of  a  Father,  wherein  God  stands  towards 
us:  if  earthly  parents  "know  how  to  give  good  gifts 
to  their  children,"  such  as  are  needful  and  proper  for 
them,  "  much  more  shall  our  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him."  He  will  give 
the  Spirit  to  teach  his  children,  and,  as  their  tutor,  to 
lead  them  into  all  truth ;  to  govern  his  children,  and, 
as  the  best  of  guardians,  to  dispose  their  affections, 
while  Providence  disposes  their  affairs  for  the  best. 
He  will  give  his  Spirit  to  renew  and  sanctify  them, 
and  make  them  meet  for  his  service  in  this  world, 
and  his  kingdom  in  a  better;  to  be  the  guide  of  their 
way,  and  the  witness  of  their  adoption,  and  to  seal 
them  to  the  day  of  redemption. 

An  earnest  of  this  grant  of  the  Spirit  to  all  be- 
lievers in  this  ordinance,  Christ  gave,  when,  in  his 
first  visit  he  made  to  his  disciples  after  his  resurrec- 
tion, having  showed  them  his  hands  and  his  side,  his 
pierced  hands,  his  pierced  side,  (which  in  effect  he 
does  to  us  in  this  sacrament,)  he  breathed  on  them, 
and  said  unto  them,  "  Receive  ye  the  Holy  Ghost." 
What  he  said  to  them,  he  says  to  all  his  disciples, 


communicant's  companion.  187 

making  them  an  offer  of  this  inestimable  gift,  and 
bestowing  it  effectually  on  all  believers,  who  are  all 
"sealed  with  that  Holy  Spirit  of  promise."  Re- 
ceive then  the  Holy  Ghost,  in  the  receiving  of  this 
bread  and  wine ;  the  graces  of  the  Spirit,  as  bread  to 
strengthen  the  heart;  his  comforts,  as  wine  to  make 
it  glad.  Be  willing  and  desirous  to  receive  the  Holy 
Ghost,  let  the  soul  and  all  its  powers  be  put  under 
his  operations  and  influences  :  "  Lift  up  your  heads, 
0  ye  gates,  and  be  lifted  up,  ye  everlasting  doors, 
and  then  this  King  of  Glory  shall  come  in,"  to  all 
that  invite  him  and  will  bid  him  welcome. 

"  But  will  God  in  very  deed  thus  dwell  with  men," 
with  such  men  upon  the  earth?  And  shall  they  be- 
come temples  of  the  Holy  Ghost?  Shall  he  come 
upon  them?  Shall  the  power  of  the  Highest  over- 
shadow them?  Shall  Christ  be  formed  in  me,  a  holy 
thing?  Say,  then,  my  soul,  say  as  the  blessed  virgin 
did.  Here  I  am,  -'be  it  unto  me  according  to  thy 
word,"  I  acknowledge  myself  unworthy  the  being 
of  a  man,  having  so  often  acted  more  like  a  brute, 
much  more  unworthy  the  dignity  of  a  son;  I  have 
been  an  undutiful,  rebellious  prodigal;  I  deserve  to' 
be  turned  out  of  doors,  abandoned  and  disinherited, 
and  forbidden  my  Father's  house  and  table.  But 
who  shall  set  bounds  to  infinite  mercy,  and  to  the 
compassions  of  the  Everlasting  Father?  If,  notwith- 
standing this,  he  will  yet  again  take  me  into  his  fam- 
ily, and  clothe  me  with  the  best  robe;  though  it  is  too 
great  a  favour  for  me  to  receive,  who  am  a  child  of 
disobedience,  yet  it  is  not  too  great  for  him  to  give, 
who  is  the  Father  of  mercies.  To  thee,  therefore, 
0  God,  I  give  up  myself,  and  I  will  "  from  this  time 
cry  imto  thee.  My  Father,  thou  art  the  guide  of  my 
youth."  Though  I  deserve  not  to  be  owned  as  a  hired 
servant,  I  desire  and  hope  to  be  owned  as  an  adopted 
son.    Be  it  unto  thy  servant  according  to  thy  promise, 

HI.  Here  we  may  receive  peace  and  satisfaction 
in  our  minds. — This  is  one  of  the  precious  legacies 
Christ  has  left  to  all  his  followers;  and  it  is  here  in 
this  ordinance  paid,  or  secured  to  be  paid,  to  all  those 


188  communicant's  companion. 

that  arc  ready  and  willing  to  receive  it:  "Peace  I 
leave  with  you,  my  peace  I  give  unto  you;"  such  a 
peace  as  the  world  can  neither  give  nor  take  away. 
This  is  the  repose  of  the  soul  in  God,  our  reconcilia- 
tion to  ourselves,  arising  from  the  sense  of  our  recon- 
ciliation to  God,  the  conscience  being  thus  fully  purged 
from  dead  works,  which  not  only  defile,  but  disturb 
and  disquiet  us.  When  the  "  Spirit  is  poured  out  on 
high,  then  the  work  of  righteousness  is  peace,  and 
the  effect  of  righteousness,  quietness  and  assurance 
for  ever."  The  guilt  of  sin  lays  the  foundatioA  of 
trouble  and  uneasiness;  v/here  that  is  removed  by 
pardoning  mercy,  there  is  ground  for  peace:  but 
there  must  be  a  further  act  of  the  divine  grace  to  put 
us  in  the  actual  possession  of  that  peace ;  when  he 
who  alone  can  open  the  ear  to  comfort,  as  well  as 
discipline,  makes  us  to  hear  joy  and  gladness,  then 
the  storm  ceases,  and  there  is  a  calm.  The  mind 
that  was  disturbed  with  the  dread  of  God's  wrath,  is 
quieted  with  the  tokens  of  his  favour  and  love. 

This  we  should  have  in  our  eye  at  the  Lord's 
table :  here  I  am  waiting  to  hear  what  God  the  Lord 
will  speak,  and  hoping  that  he,  who  speaks  peace  to 
his  people  and  to  his  saints,  will  speak  that  peace  to 
me,  who  make  it  the  top  of  my  ambition  to  answer 
the  character,  and  have  the  lot,  of  his  people  and 
saints.  This  peace  we  may  here  expect  to  receive 
for  two  reasons: 

Because  this  ordinance  is  a  seal  of  the  promise  of 
peace ;  in  it  God  assures  us  that  his  thoughts  towards 
us  are  thoughts  of  peace,  and  then  ours  towards  our- 
selves may  be  so.  We  are  here  among  his  people, 
whom  he  has  promised  to  bless  with  peace,  and 
we  may  apply  that  promise  to  ourselves,  plead  it, 
and  humbly  claim  the  benefit  of  it.  This  is  that  rest 
to  the  soul  which  our  Master  has  promised  to  all 
those  that  come  to  him,  and  take  his  yoke  upon  them; 
and  this  promise,  among  the  rest,  is  here  ratified,  as 
yea  and  amen  hi  Christ. 

The  covenant  of  grace  is  indeed  a  covenant  of 
peace,   in  the  ever-blessed  soil  of  which   "  light  is 


communicant's  companion.  189 

sown  for  the  righteous,  and  gladness  for  the  upright 
in  heart."  And  this  covenant  of  peace  is  that  which 
eternal  truth  hath  said,  shall  never  be  removed,  but 
shall  stand  firm  as  a  rock,  when  the  "  everlasting 
mountains  shall  melt"  like  wax,  and  the  "perpetual 
hills  shall  bow."  Has  God  so  far  consulted  my  pre- 
sent repose,  as  well  as  my  future  bliss,  that  he  has 
provided  not  only  for  the  satisfaction  of  his  own  jus- 
tice, but  for  the  satisfaction  of  my  conscience;  and 
shall  I  indulge  my  own  disturbance,  and  refuse  to  be 
comforted?  No;  welcome  the  promised  peace,  the 
calm  so  long  wished  for,  the  desired  haven  of  a  trou- 
bled spirit,  tossed  with  tempest.  Come,  my  soul,  and 
take  possession  of  this  Canaan ;  by  faith  enter  into 
this  rest,  and  let  not  thine  own  unbelief  exclude 
thee.  If  the  God  of  peace  himself  speak  peace, 
though  with  a  still  small  voice,  let  that  silence  the 
most  noisy  and  clamorous  objections  of  doubts  and 
fears;  and,  if  he  give  quietness,  let  not  them  make 
trouble. 

Because  this  ordinance  is  an  instituted  means  of 
obtaining  the  peace  promised.  As  the  sacrifice  was 
ordained  to  make  atonement  for  the  soul,  so  the  feast 
upon  the  sacrifice  was  intended  for  the  satisfaction  of 
the  soul  concerning  the  atonement  made,  to  remove 
that  amazement  and  terror  which  arose  from  the  con- 
sciousness of  guilt.  This  ordinance  is  a  feast  ap- 
pointed for  that  purpose.  God  doth  here  not  only 
assure  us  of  the  truth  of  his  promise  to  us,  but  gives 
us  an  opportunity  of  solemnizing  our  engagements  to 
him,  and  sealing  ourselves  to  be  his,  which  is  ap- 
pointed not  to  satisfy  him,  (he  that  knows  all  things 
knows  if  we  love  him,)  but  to  satisfy  ourselves,  that, 
thus  taking  hold  of  the  hope  set  before  us,  we  may 
have  strong  consolation.  The  blood  of  Christ  is  in 
this  ordinance  sprinkled  upon  the  conscience,  to  pa- 
cify that,  having  been  already  sprinkled  upon  the 
mercy-seat,  to  make  atonement  there,  so  making  the 
comers  thereunto  perfect. 

When  the  Lord  Jesus  appeared  to  his  disciples 
after  his  resurrection,  the  first  word  he  said  to  them 


190  communicant's  companion. 

was,  "  Peace  be  unto  you;"  and  lie  saith  the  same  to 
us  in  this  ordinance,  Peace  be  unto  this  house,  peace 
to  this  heart.  But  the  disciples  of  Christ,  like  those 
that  are  apt  to  be  terrified  "  and  alFrighted,  supposing 
that  they  have  seen  a  spirit,"  or  apparition,  fearing 
that  it  is  but  all  a  delusion,  it  is  too  good  news  to  be 
true;  what  have  they  to  do  with  peace,  think  they, 
while  their  corruptions,  follies,  and  infirmities  are  so 
many  ?  Ikit  Christ,  by  this  sacrament,  checks  those 
fears;  as  there,  "  Why  are  ye  troubled  ;  and  why  do 
thoughts  arise  in  your  hearts?  JJehold  my  hands 
and  my  feet!"  There  is  that  in  the  marks  of  the 
nails,  which  is  sutlicient  to  stop  the  mouth  of  unbe- 
lief, and  to  heal  the  wounds  of  a  broken  and  contrite 
spirit.  There  is  merit  enough  in  Christ,  though  in  us 
there  is  nothing  but  meanness  and  un worthiness. 
Such  considerations  this  ordinance  offers,  as  have 
often  been  found  effectual,  by  the  grace  of  God,  to 
create  the  fruit  of  the  lips,  peace,  and  to  restore  com- 
fort to  the  mourners.  In  it  Christ  saith  again, "  Peace 
be  unto  you,"  as  he  did  unto  the  disciples.  And 
sometimes  a  mighty  power  has  gone  along  with  that 
word  to  lay  a  storm,  as  it  did  with  that,  (Mark  iv.  39.) 
"  Peace,  be  still;"  so  that  the  soul  so  calmed,  so  qui- 
eted, has  gone  away,  and  said  with  wonder,  "  What 
manner  of  man  is  this,  for  even  the  winds  and  the 
seas  obey  him!" 

IV.  Here  we  may  receive  supplies  of  grace. — Je- 
sus Christ  is,  in  this  ordinance,  made  of  God  to  all 
believers,  not  only  righteousness,  but  sanctification  ; 
so  we  must  receive  him;  and  having  received  him, 
so  we  must  walk  in  him.  It  is  certain  we  have  as 
much  need  of  the  influences  of  the  Spirit  to  furnish 
us  for  our  duties,  as  we  have  of  the  merit  of  Christ 
to  atone  for  our  sins;  and  as  much  need  of  divine 
grace,  to  carry  on  the  good  work,  as  to  begin  it.  We 
are  in  ourselves  not  only  ungodly,  but  without 
strength,  impotent  in  that  which  is  good,  and  inclined 
to  that  which  is  evil;  and  in  the  Lord  alone  have 
we  both  righteousness  and  strength.  If,  therefore, 
we  have  it  in  him,  hither  we  must  come,  to  have  it 


communicant's  companion.  191 

from  him :  for  gospel  ordinances,  and  this  particular- 
ly, are  the  means  of  grace,  and  the  ordinary  vehicle 
in  which  grace  is  conveyed  to  the  souls  of  believers. 
Though  God  is  not  tied  to  them,  we  are,  and  must 
attend  with  an  expectation  to  receive  grace  from  God 
by  them,  and  an  entire  submission  of  soul  to  the 
operation  and  conduct  of  that  grace.  This  ordinance 
is  as  the  pool  of  Bethesda,  which  our  weak  and  im- 
potent souls  must  lie  down  by,  waiting  for  the  moving 
of  the  waters,  as  those  that  know  there  is  a  healing 
virtue  in  them  by  which  we  may  experience  benefit 
as  well  as  others.  Here,  therefore,  we  must  set  our- 
selves, expecting  and  desiring  the  effectual  workings 
of  God's  free  grace  in  us,  attending  at  wisdom's  gates 
for  wisdom's  gifts,  and  endeavouring  to  improve  the 
ordinance  to  this  end. 

From  the  fulness  that  is  in  Jesus  Christ,  in  whom 
"  it  pleased  the  Father  that  all  fulness  should  dwell," 
we  are  here  waiting  to  receive  grace  for  grace,  that 
is  "  abundance  of  grace,  and  of  the  gift  of  righteous- 
ness." Where  there  is  true  grace,  there  is  need  of 
more,  for  the  best  are  sanctified  but  in  part;  and 
there  is  a  desire  of  more,  forgetting  the  things  which 
are  behind,  and  reaching  forth  to  those  which  are 
before,  pressing  towards  perfection ;  and  there  is  a 
promise  of  more,  for  to  him  that  hath  shall  be  given; 
and  "  he  that  hath  clean  hands  shall  be  stronger  and 
stronger."  Therefore,  in  a  sense  of  our  own  neces- 
sities, and  a  dependence  on  God's  promises,  we  must 
by  faith  receive  and  apply  to  ourselves  the  grace 
offered  us.  "What  things  soever  we  desire,"  ac- 
cording to  the  will  of  God,  "  if  we  believe  that  we 
receive  them,"  our  Saviour  has  told  us,  "  we  shall 
have  them."  "According  to  thy  faith,  be  it  unto 
thee." 

Reach  forth  a  hand  of  faith,  therefore,  and  receive 
the  promised  grace,  both  for  the  confirming  of  gra- 
cious habits,  and  for  the  quickening  of  gracious  acts. 

1.  Let  us  here  receive  grace  for  the  confirming  of 
gracious  habits,  that  they  may  be  more  deeply  root- 
ed.    We  are  conscious  to  ourselves  of  great  weak- 


192  communicant's  companion. 

ness  in  grace:  it  is  like  a  grain  of  mustard  seed,  as  a 
bruised  reed,  and  smoking  llax; — we  are  weak  in 
our  knowledge,  and  apt  to  mistake;  weak  in  our 
aflcctions,  and  apt  to  cool;  weak  in  our  resolutions, 
and  apt  to  waver.  How  weak  is  my  heart!  But 
here  is  bread  that  strengthens  man's  heart,  signifying 
that  grace  of  God,  which  confirms  the  principles,  and 
invigorates  the  powers  of  the  spiritual  and  divine  life 
in  the  souls  of  the  faithful.  Come,  my  soul,  come 
eat  of  this  bread,  and  it  shall  strengthen  thee:  though 
perhaps  thou  niayest  not  be  immediately  sensible  of 
this  strength  received;  the  improvement  of  habits  is 
not  suddenly  discerned ;  yet,  through  this  grace,  thou 
shalt  find  hereafter,  that  thy  path  has  been  like  the 
shining  light,  which  shines  more  and  more. 

We  find  there  is  much  lacking  in  our  faith,  in  our 
love,  and  every  grace ;  here,  therefore,  we  must  desire 
and  hope,  and  prepare  to  receive  from  Christ  such 
gifts  of  the  Holy  Ghost  as  will  be  mighty,  through 
God,  to  increase  our  faith,  that  its  discoveries  of 
divine  things  may  be  more  clear  and  distinct,  and 
its  assurances  of  the  truth  of  them  more  certain  and 
confident;  that  its  consent  to  the  covenant  may  be 
more  free  and  resolved,  and  its  complacency  in  the 
covenant  more  sweet  and  delightful.  And  that  which 
thus  increases  our  faith  will  be  effectual  to  inflame 
our  love,  and  make  that  strong  as  death,  in  its  desires 
towards  God,  and  resolutions  for  him.  AVe  must 
here  wait  to  be  strengthened  with  all  might,  by  his 
Spirit  in  the  inner  man,  unto  all  patience  in  suffering 
for  him,  and  diligence  in  doing  for  him,  and  both 
with  joyfulness.  We  here  put  ourselves  under  the 
happy  influence  of  that  great  and  glorious  power, 
which  works  mightily  in  them  that  believe. 

2.  Let  us  here  receive  grace  for  the  quickening  of 
gracious  acts,  that  they  may  be  more  strongly  exert- 
ed; we  come  to  this  throne  of  grace,  this  mercy-seat, 
this  table  of  our  God,  that  here  we  may  not  only 
obtain  mercy  to  pardon,  but  may  find  "  grace  to  help 
in  every  time  of  need,"  grace  to  excite  us  to,  to 
direct  us  in,  and  thoroughly  furnish  us  for  every  good 


communicant's  companion.  193 

word  and  work,  according  as  the  duty  of  every  day 
requires.  It  was  a  very  encouraging  word  which 
Christ  said  to  Paul,  when  he  prayed  for  the  removal 
of  that  messenger  of  Satan  which  was  sent  to  buffet 
him:  "  My  grace  is  sufficient  for  thee;"  and  all  true 
believers  may  take  the  comfort  of  it:  what  was  said 
to  him  is  said  to  every  person,  whatever  the  exigence 
of  the  case  is;  they  that  commit  themselves  to  the 
grace  of  God,  with  a  sincere  resolution  iu  every  thing 
to  submit  to  the  conduct  and  government  of  that 
grace,  shall  be  enabled  to  do  all  things  through  Christ 
strengthening  them. 

3.  Let  a  lively  faith  here  descend  to  particulars, 
and  receive  this  grace  with  application  to  the  various 
occurrences  of  the  Christian  life.  When  I  go  about 
any  duty  of  solemn  worship,  I  find  I  am  not  sufficient 
of  myself  for  it,  not  so  much  as  to  think  one  good 
thought  of  myself,  much  less  such  a  chain  of  good 
thoughts  as  is  necessary  to  an  acceptable  prayer,  to 
the  profitable  reading  and  hearing  of  the  word,  and 
the  right  sanctification  of  the  Lord's  day;  but  all  our 
sufficiency  for  these  services  is  of  God,  and  of  his 
grace.  That  grace  I  here  receive  according  to  the 
promise,  and  will  always  go  forth,  and  go  on  in  the 
strength  of  it. 

When  an  opportunity  offers  itself  of  doing  good 
to  others,  to  their  bodies,  by  relieving  their  neces- 
sities, or  contributing  any  way  to  their  comfort  and 
support;  or  to  their  souls  by  seasonable  advice,  in- 
struction, reproof,  or  other  good  discourse;  we  must 
depend  on  this  grace  for  ability  to  do  it  prudently, 
faithfully,  and  successfully,  and  so  as  to  be  accepted 
of  God  in  it.  I  find  I  want  wisdom  for  these  and 
such  like  services,  and  for  the  ordering  of  all  my 
affairs;  and  whither  shall  I  go  for  it  but  to  wisdom's 
feasts,  whose  preparations  are  not  only  good  for  food, 
and  pleasant  to  the  eye,  but  greatly  to  be  desired  to 
make  one  wise?  Here  therefore  I  receive  "Christ 
Jesus  the  Lord,  as  made  of  God  unto  me  wisdom;" 
wisdom  dwelling  with  prudence;  wisdom  to  under- 
stand my  way,  that  wisdom  in  which  every  doubtful 
17 


194  communicant's  companion. 

case  is  profitable  to  direct.  Having  many  a  time 
prayed  Solomon's  prayer,  for  a  wise  and  understand- 
ing heart,  I  here  receive  the  sealed  grant  in  answer 
to  it:  "  Avisdom  and  knowledge  are  given  thee,"  so 
much  as  shall  be  sufficient  for  thee  in  thy  place  and 
station,  to  guide  thee  in  glorifying  God,  so  that  thou 
mayest  not  come  short  of  enjoying  him. 

When  we  are  assaulted  with  temptations  to  sin, 
we  find  how  weak  and  ineflcctual  our  resistance  has 
often  been;  here,  therefore,  we  receive  grace  to  for- 
tify us  against  all  those  assaults,  that  we  may  not  be 
foiled  and  overcome  by  them.  All  that  in  this  sacra- 
ment list  themselves  under  the  banner  of  the  Captain 
of  our  salvation,  and  engage  themselves  as  his  faith- 
ful soldiers  in  a  holy  war  against  the  world,  the  flesh, 
and  the  devil,  may  here  be  furnished  with  the  whole 
armour  of  God,  and  that  power  of  his  might,  as  it 
is  called,  wherewith  they  shall  be  able  to  stand  and 
withstand  in  the  evil  day.  I  now  receive  from  God 
and  his  grace,  strength  against  such  a  sin  that  has 
oft  prevailed  over  me,  such  temptation  that  has  oft 
been  too  hard  for  me;  "now,  therefore,  0  God, 
strengthen  my  hands."  Through  God  I  shall  do 
valiantly. 

When  we  are  burdened  with  affliction,  we  find  it 
hai'd  to  bear  up :  we  faint  in  the  day  of  adversity, 
which  is  a  sign  our  strength  is  small ;  we  grieve  too 
much,  and  are  full  of  fears  in  a  day  of  trouble,  our 
hearts  many  a  time  are  ready  to  fail  us;  hither  there- 
fore we  come  to  receive  grace  sufficient  for  our  sup- 
port under  the  calamities  of  this  present  time,  that, 
whatever  we  lose,  we  may  not  lose  our  comfort,  and 
whatever  we  sutler  we  may  not  sink ; — grace  to 
enable  us,  whatever  happens,  to  keep  possession  of 
our  own  souls,  by  keeping  up  our  hope  and  joy  in 
God;  that,  when  flesh  and  heart  fail,  we  may  find 
God  the  strength  of  our  heart;  and  if  he  be  so, 
"  as  our  day  is,  so  shall  our  strength  be."  Such 
assurances  are  here  given  to  all  believers  of  God's 
presence  with  them  in  all  their  afflictions,  and  of  the 
concurrence  of  all  for  their  good,  that,  being  thus 


communicant's  companion.  195 

encouraged,  they  have  all  the  reason  in  the  world 
to  say,  Welcome  the  will  of  God;  nothing  can  come 
amiss. 

We  know  not  how  we  may  be  called  on  to  bear 
our  testimony  to  the  truths  and  ways  of  God  in  suf- 
fering for  righteousness'  sake ;  we  are  bid  to  count 
upon  them,  and  to  prepare  for  them.  We  must  in 
this  ordinance  faithfully  promise,  that  however  we 
may  be  tried,  we  will  never  forsake  Christ,  nor  turn 
from  following  after  him;  though  we  should  die  with 
him,  yet  will  we  not  deny  him.  But  we  have  no 
reason  to  confide  in  any  strength  of  our  own,  for  the 
making  good  of  this  promise ;  nor  can  we  pretend  to 
such  a  degree  of  resolution,  steadiness,  and  presence 
of  mind,  as  will  enable  us  to  encounter  the  difficul- 
ties we  may  meet  with.  Peter,  when  he  shamed 
himself,  warned  us  to  take  heed  lest  we  fall,  when 
we  think  we  stand.  Here,  therefore,  we  must  re- 
ceive strength  for  such  trials,  that  we  may  overcome 
them  by  the  blood  of  the  Lamb,  and  by  not  loving 
our  lives  unto  the  death,  and  that  the  prospect  of 
none  of  these  things  may  move  us. 

4.  How  near  our  great  change  may  be  we  cannot 
tell,  perhaps  nearer  than  we  imagine:  we  are  not 
sure  that  we  shall  live  to  see  another  opportunity  of 
this  kind;  but  this  we  are  sure  of,  that  it  is  a  serious 
thing  to  die :  it  is  a  work  we  never  did,  and  when 
we  come  to  do  it,  we  shall  need  a  strength  we  never 
had.  In  this  sacrament,  therefore,  from  the  death 
of  Christ,  we  must  fetch  in  grace  to  prepare  us  for 
death,  and  to  carry  us  safely  and  comfortably  through 
that  dark  and  dismal  valley.  I  depend  not  only  on 
the  providence  of  God,  to  order  the  circumstances  of 
my  removal  hence  for  the  best  to  me,  but  upon  the 
grace  of  God  to  take  out  the  sting  of  death,  and  then 
to  reconcile  me  to  the  stroke  of  death,  and  to  enable 
me  to  meet  death's  harbinger,  and  bear  its  agonies, 
not  only  with  the  constancy  and  patience  that  be- 
comes a  wise  man,  but  with  the  hope  and  joy  that 
becomes  a  good  Christian. 

V.  Here  we  may  receive  the  earnests  of  eternal 


196  communicant's  companion. 

bliss  and  joy. — Heaven  is  the  crown  and  centre  of 
all  the  promises,  and  the  perfection  of  all  the  good 
contained  in  them;  all  the  blessings  of  the  new  cove- 
nant have  a  tendency  to  this,  and  are  in  order  to  it. 
Are  we  predestinated?  It  is  to  the  inheritance  of 
sons.  Called?  It  is  to  his  kingdom  and  glory.  Sanc- 
tified? It  is  that  we  may  be  made  meet  for  the  in- 
heritance, and  wrought  to  the  self-same  thing.  This, 
therefore,  we  should  have  in  our  eye,  in  our  covenant 
and  communion  with  God;  that  eternal  life  which 
God  who  cannot  lie  promises.  We  must  receive  the 
Spirit  in  his  graces  and  comforts,  as  the  earnest  of 
our  inheritance.  They  that  deal  with  God,  must 
deal  upon  trust,  for  a  happiness  in  reversion,  a  re- 
compense of  reward  to  come ;  must  forsake  a  world 
in  sight  and  present,  for  a  world  out  of  sight  and 
future.  All  believers  consent  to  this;  they  lay  up 
their  treasure  in  heaven,  and  hope  for  what  they  see 
not.  This  they  depend  upon;  and  in  prospect  of  it 
they  are  willing  to  labour  and  sufier,  to  deny  them- 
selves, and  take  up  their  cross,  knowing  that  heaven 
will  make  amends  for  all :  though  they  may  be  losers 
for  Christ,  they  shall  not  be  losers  by  him  in  the  end ; 
this  is  the  bargain.  In  the  Lord's  Supper,  Christ 
gives  us  earnest  upon  this  bargain,  and  what  we  re- 
ceive there,  we  receive  as  earnest.  An  earnest  not 
only  confirms  the  bargain  and  secures  the  perform- 
ance of  it,  but  is  itself  part  of  the  payment,  though 
but  a  small  part  in  comparison  with  the  full  sum. 

We  here  receive  the  earnest  of  our  inheritance; 
that  is, 

We  here  receive  the  assurance  of  it.  The  royal 
grant  of  it  is  here  sealed  and  delivered  by  the  King 
of  kings.  God  here  says  to  me  as  he  did  to  Abra- 
ham, •'  Lift  up  thine  eyes  now,  and  look  from  the 
place  where  thou  art."  Take  a  view  of  the  heaven- 
ly Canaan,  that  land  which  eternally  flows  with  bet- 
ter things  than  milk  and  honey, — Immanuel's  land. 
Open  the  eye  of  faith,  and  behold  the  pleasures  and 
glories  of  that  world,  as  they  are  described  in  Scrip- 
ture, such  as  eye  hath  not  seen,  nor  ear  heard;  and 


communicant's  companion.  197 

know  of  a  surety  that  all  the  land  which  thou  seest, 
and  that  which  is  infinitely  more  and  better  than  thou 
canst  conceive,  to  thee  will  I  give  it,  to  thee  for  ever. 
"  Fear  not,  little  flock,"  fear  not  ye  little  ones  of  the 
flock,  "  it  is  your  Father's  good  pleasure  to  give  you 
the  kingdom."  Follow  Christ  and  serve  him,  and 
you  shall  be  for  ever  with  him;  continue  with  him 
now  in  his  temptations,  and  you  shall  shortly  share 
with  him  in  his  glories.  Only  be  faithful  unto  death, 
and  the  crown  of  life  is  as  sure  to  you,  as  if  it  were 
already  upon  your  heads.  Here  is  livery  and  seizin 
upon  the  deed.  Take  this  and  eat  it,  take  this  and 
drink  it:  in  token  of  this,  "  I  will  be  to  thee  a  God:" 
that  is,  a  perfect  and  everlasting  happiness,  such  as 
shall  answer  the  vast  extent  and  compass  of  that 
great  word.  "  But  now  they  desire  a  better  country, 
that  is,  a  heavenly:  wherefore  God  is  not  ashamed 
to  be  called  their  God,  for  he  hath  prepared  for  them 
a  city." 

Come  now,  my  soul,  and  accept  the  security  offer- 
ed. The  inheritance  secured  is  unspeakably  rich  and 
invaluable ;  the  losses  and  suff'erings  of  this  present 
time  are  not  worthy  to  be  compared  with  it;  the  title 
is  good,  it  is  a  purchased  possession,  he  that  grants  it 
has  power  over  all  flesh,  that  he  should  give  eternal 
life.  The  assurances  are  unquestionably  valid,  not 
only  the  word  and  oath,  but  the  writing  and  seal  of 
the  eternal  God,  in  the  Scriptures  and  sacraments: 
here  is  that,  my  soul,  which  thou  mayest  venture 
thyself  upon,  and  venture  thine  all  for;  do  it  then, 
do  it  with  a  holy  boldness.  Lay  hold  on  eternal  life, 
lay  fast  hold  on  it,  and  keep  thy  hold.  Look  up,  my 
soul,  look  as  high  as  heaven,  the  highest  heaven; 
look  forward,  my  soul,  look  as  far  forward  as  eter- 
nity, and  let  eternal  life,  eternal  joy,  eternal  glory, 
be  thine  aim  in  thy  religion,  and  resolve  to  take  up 
with  nothing  short  of  these.  God  has  been  "  wiUing 
more  abundantly  to  show  to  the  heirs  of  promise  the 
immutability  of  his  counsel,"  and  therefore  has  thus 
confirmed  it,  so  as  to  leave  no  room  for  doubting, 
17* 


198  communicant's  companion. 

that  by  all  these  "  immutable  things,  in  which  it  is 
impossible  for  God  to  lie,  we  might  have  strong  con- 
solation, who  have  fled  for  refuge  to  lay  hold  on  the 
hope  set  before  us."  Take  him  at  his  word,  then, 
and  build  thy  hope  upon  it.  Be  not  faithless,  but 
believing;  be  not  careless,  but  industrious.  Here  is  a 
happiness  worth  striving  for;  "  run  with  patience  the 
race  that  is  set  before  thee,"  with  this  prize  in  thine 
eye. 

We  receive  the  foretastes  of  it. — We  have  in  this 
ordinance,  not  only  a  ratification  of  the  promise  of 
the  heavenly  Canaan,  but  a  pattern  or  specimen  given 
us  of  the  fruits  of  that  land,  like  the  bunch  of  grapes 
which  was  brought  from  the  valley  of  Eshcol  to  the 
Israelites  in  the  wilderness;  a  view  given  us  of  that 
land  of  promise,  like  that  which  Moses  had  of  the 
land  of  Canaan  from  the  top  of  Pisgah.  As  the  law 
was  a  type  and  figure  of  the  Messiah's  kingdom  on 
earth,  so  the  gospel  is  of  his  kingdom  in  heaven; 
both  are  "  shadows  of  good  things  to  come,"  like 
the  map  of  a  rich  and  large  country  in  a  sheet  of 
paper.  Our  future  happiness  is,  in  this  sacrament, 
not  only  sealed  to  us,  but  shown  to  us;  and  we  here 
taste  something  of  the  pleasures  of  that  better  coun- 
try. In  this  ordinance  we  have  a  sight  of  Christ,  he 
is  evidently  set  forth  before  us;  and  what  is  heaven, 
but  to  see  hnn  as  he  is,  and  to  be  for  ever  beholding 
his  glory?  We  are  here  receiving  the  pledges  and 
tokens  of  Christ's  love  to  us,  and  returning  the  pro- 
testations and  expressions  of  our  love  to  him;  and 
what  is  heaven  but  an  eternal  interchanging  of  love 
between  a  holy  God  and  holy  souls?  We  are  here 
praising  and  blessing  the  Redeemer,  celebrating  his 
honour,  and  giving  him  the  glory  of  his  achievements; 
and  what  is  that  but  the  work  of  heaven?  It  is  what 
the  inhabitants  of  that  world  are  doing  now,  and 
what  we  hope  to  be  doing  with  them  to  eternity. 
We  are  here  in  spiritual  communion  with  all  the 
saints  coming  in  faith,  hope,  and  love,  to  the  general 
assembly  and  church  of  the  first-born;  and  what  is 
heaven  but  that  in  perfection?    In  a  word,  heaven  is 


communicant's  companion.  199 

a  feast,  and  so  is  this ;  only  this  is  a  running  banquet, 
that  is  an  everlasting  feast. 

Come,  my  soul,  and  see  a  door  here  opened  in 
heaven;  look  in  at  that  door  now,  by  which  thou 
hopest  to  enter  shortly.  Let  this  ordinance  do  some- 
thing of  the  work  of  heaven  upon  thee,  God  having 
provided  in  it  something  of  the  pleasures  of  heaven 
for  thee.  Heaven  will  for  ever  part  between  thee 
and  sin;  let  this  ordinance,  therefore,  set  thee  at  a 
greater  distance  from  it.  Heaven  will  fill  thee  with 
the  love  of  God;  in  this  ordinance,  therefore,  let  that 
love  be  shed  abroad  in  thine  heart.  In  heaven  thou 
shalt  enter  into  the  joy  of  the  Lord;  let  that  joy  now 
enter  into  thee,  and  be  thy  strength  and  thy  song. 
Heaven  will  be  perfect  holiness;  let  this  ordinance 
make  thee  more  holy,  and  more  conformable  to  the 
image  of  the  holy  Jesus ;  heaven  will  be  everlasting 
rest;  here,  therefore,  return  to  God  as  thy  rest,  0  my 
soul,  and  repose  thyself  in  him.  Let  every  sacra- 
ment be  to  thee  a  heaven  upon  earth,  and  each  of 
these  days  of  the  Son  of  man,  as  one  of  the  days  of 
heaven. 


CHAPTER  X. 

HELPS  FOR  THE  EXCITING  OF  THOSE  PIOUS  AND  DEVOUT 
AFFECTIONS  ^V^£ICH  SHOULD  BE  WORKING  IN  US  WHILE 
WE  ATTEND  THIS  ORDINANCE. 

I.  Here  we  must  be  sorry  for  sin ;  three  things  here  to  excite  this 
sorrow.  II.  Confiding  in  Christ,  in  his  power,  in  his  promise. 
III.  Delighting  in  God;  three  things  to  be  thought  of  with  plea- 
sure. IV.  Admiring  the  mj'steries  and  miracles  of  redeeming 
love ;  seven  things  instanced  as  marvellous.  V.  Caring  what  we 
shall  render ;  seven  things  which  we  must  render. 

Wonderful  sights  are  here  to  be  seen,  where  the 
Lord's  death  is  shown  forth;  precious  benefits  are  here 
to  be  had,  where  the  covenant  of  grace  is  sealed;  the 
transaction  is  very  solemn,  very  serious,  nothing  more 


200  communicant's  companion. 

so  on  this  side  death.  But  what  impressions  must 
be  made  hereby  upon  our  souls?  How  must  we 
stand  atFected  while  tiiis  is  doing?  Is  this  service 
only  a  show,  at  which  we  may  be  unconcerned  spec- 
tators? Or  is  it  a  market-place,  in  which  we  may 
stand  all  the  day  idle?  No,  by  no  means;  here  is 
work  to  be  done,  heart-work,  such  as  requires  a  very 
close  application  of  mind,  and  a  great  liveliness  and 
vigour  of  spirit,  and  in  which  all  that  is  within  us 
should  be  employed,  and  all  little  enough.  Here  is 
that  to  be  done  which  calls  for  fixed  thoughts  and 
warm  affections,  which  needs  them,  and  well  deserves 
them.  What  sensible  movings  of  affection  we  should 
aim  at,  is  not  easy  to  direct ;  tempers  vary;  some  are 
soon  moved,  and  much  moved  with  every  thing  that 
affects  them:  from  such  it  may  be  expected  that  their 
passions,  which  are  strong  at  other  times,  should  not 
be  weak  at  this  ordinance :  and  yet,  no  doubt,  there 
are  others  whose  natural  temper  is  happily  more 
calm  and  sedate,  who  are  not  conscious  to  themselves 
of  such  stirring  of  affections  as  some  experience  at 
this  ordinance,  and  yet  have  as  comfortable  commu- 
nion with  God,  as  good  evidence  of  the  truth  and 
growth  of  grace,  and  as  much  real  benefit  by  the 
ordinance,  as  those  that  think  themselves  even  trans- 
ported by  it.  The  deepest  rivers  are  scarce  perceived 
to  move,  and  make  the  least  noise.  On  the  other 
hand,  there  may  be  much  heat  where  there  is  little 
light,  and  strong  passions  where  there  are  very  weak 
resolutions.  Like  the  waters  of  a  land  flood,  which 
make  a  great  show,  but  are  shallow  and  soon  gone. 
We  must  not,  therefore,  build  a  good  opinion  of  our 
spiritual  state  upon  the  vehemence  of  our  affection. 
A  romance  may  represent  a  tragical  story  so  patheti- 
cally, as  to  make  a  great  impression  upon  the  minds 
of  some,  who  yet  know  the  whole  matter  to  be  both 
feigned  and  foreign;  bodily  exercise,  if  that  be  all, 
profits  little.  And,  on  the  other  hand,  there  may  be 
a  true  and  strong  faith,  informing  the  judgment,  bow- 
ing the  will,  and  commanding  the  affections,  and  pu- 
rifying the  heart  and  life,  where  yet  there  are  not 


communicant's  companion,  201 

any  transports,  or  pathetical  expressions.  There  may- 
be true  joy,  where  the  mouth  is  not  filled  with  laugh- 
ter, nor  the  tongue  with  singing;  and  true  sorrow 
where  yet  the  eye  doth  not  run  down  with  tears. 
They  whose  hearts  are  firmly  fixed  for  God,  may 
take  the  comfort  of  that,  though  they  do  not  find 
their  hearts  sensibly  flowing  out  towards  him. 

And  yet  in  this  sacrament,  where  it  is  designed 
that  the  eye  should  affect  the  heart,  we  must  not 
rest  in  the  bare  contemplation  of  what  is  here  set  be- 
fore us,  but  the  consideration  thereof  must  make  an 
impression  upon  our  spirits,  which  should  be  turned 
as  wax  to  the  seal.  If  what  is  here  done  do  not 
affect  us  for  the  present,  it  will  not  be  likely  to  influ- 
ence us  afterwards;  for  we  retain  the  remembrance 
of  things  better  by  our  affections,  than  by  our  notions: 
"  I  shall  never  forget  thy  precepts,  when  by  them 
thou  hast  quickened  me."  Here,  therefore,  let  us 
stir  up  the  gift  that  is  in  us,  endeavouring  to  affect 
ourselves  with  the  great  things  of  God  and  our  souls; 
and  let  us  pray  to  God  to  affect  us  with  them  by  his 
Spirit  and  grace,  and  to  testify  his  acceptance  of  the 
sacrifice  of  a  devoted  heart,  which  we  are  to  offer,  by 
kindling  it  with  this  holy  fire  from  heaven.  "Awake, 

0  north  wind!  and  come  thou  south,  and  blow  upon 
my  garden."  Come,  thou  blessed  Spirit,  and  move 
upon  these  waters,  these  dead  waters,  to  set  them 
a-moving  in  rivers  of  living  water:  come  and  breathe 
upon  these  dry  bones,  that  they  may  live.  0  that  I 
might  now  be  in  the  mount  with  God!  That  I  might 
be  so  taken  up  with  the  things  of  the  Spirit,  and  the 
other  world,  that  for  the  time  I  may  even  forget  that 

1  am  yet  in  the  body,  and  in  this  Avorld !  0  that  I 
might  now  be  soaring  upward,  upward  towards 
God,  pressing  forward,  forward  toward  heaven,  as 
one  not  slothful  in  business,  but  fervent  in  spirit, 
serving  the  Lord,  for  here  it  is  no  time  to  trifle ! 

Let  us  then  see,  in  some  particulars,  how  we  should 
be  affected,  when  we  are  attending  on  the  Lord  in 
this  solemnity,  and  in  what  channels  these  waters  of 
the  sanctuary  should  run,  that  we  may  take  our  work 


202  communicant's  companion. 

before  us,  and  apply  our  minds  to  the  consideration 
of  those  things  that  are  proper  to  excite  those  affec- 
tions. 

I.  Here  we  must  be  sorrowful  for  sin,  after  a  godly 
sort,  and  blushing  before  God  at  the  thought  of  it. 
Penitential  grief  and  shame  are  not  at  all  unsuitable 
to  this  ordinance,  though  it  is  intended  for  our  joy 
and  honour,  but  excellent  preparatives  for  the  benefit 
and  comfort  of  it.  Here  we  should  be,  like  Ephraim, 
bemoaning  ourselves;  like  Job,  abhorring  ourselves, 
renewing  those  sorrowful  reflections  we  made  upon 
our  own  follies,  when  we  were  preparing  for  this 
service,  and  keeping  the  fountain  of  repentance  still 
open,  still  flowing.  Our  sorrow  for  sin  needs  not 
hinder  our  joy  in  God,  and  therefore  our  joy  in  God 
must  not  forbid  our  sorrow  for  sin. 

Our  near  approach  to  God  in  this  ordinance,  should 
excite  and  increase  our  holy  shame  and  sorrow. 
When  we  see  what  an  honour  we  are  advanced  to, 
what  a  favour  we  are  admitted  to,  it  is  seasonable  to 
reflect  upon  our  own  unworthiness,  by  reason  of  the 
guilt  of  sin,  and  our  own  unfitness,  by  reason  of  the 
power  of  sin,  to  draw  near  to  God.  A  man's  defor- 
mity and  defilement  is  never  such  a  mortification  to 
him,  as  when  he  comes  into  the  presence  of  those 
that  are  comely,  clean,  and  fashionable;  and  when 
we  are  conscious  to  ourselves,  that  we  have  dealt 
basely  and  disingenuously  with  one  we  are  under  the 
highest  obligations  to  love  and  honour,  an  interview 
with  the  person  oft'ended  cannot  but  renew  our  grief. 

I  am  here  drawing  nigh  to  God,  not  only  treading 
his  courts  with  Christians  at  large,  but  sitting  down 
at  his  table  with  select  disciples;  but  when  I  consider 
how  pure  and  holy  he  is,  and  how  vile  and  sinful  I 
am,  I  am  ashamed,  and  blush  to  lift  up  my  face  be- 
fore him.  To  me  belongs  shame  and  confusion  of 
face.  I  have  many  a  time  heard  of  God  by  the  hear- 
ing of  the  ear,  but  now  I  am  taken  to  sit  down 
with  him  at  his  table.  Mine  eyes  see  him,  see  the 
King  in  his  beauty;  wherefore  I  abhor  myself,  and 
repent  in  dust  and  ashes. — What  a  fool,  what  a  wretch 


communicant's  companion.  203 

have  I  been,  to  offend  a  God  who  appears  so  holy  in 
the  eyes  of  all  who  draw  nigh  unto  him,  and  so  great 
to  all  them  that  are  about  him?  Wo  is  me,  for  I  am 
undone,  lost  and  undone  for  ever,  if  there  were  not  a 
Mediator  between  me  and  God,  because  I  am  a  man 
of  unclean  lips,  and  an  unclean  heart.  Now  I  per- 
ceive it,  and  my  own  degeneracy  and  danger  by  rea- 
son of  it,  for  mine  eyes  have  seen  the  King,  the  Lord 
of  hosts.  I  have  reason  to  be  ashamed  to  see  one  to 
whom  I  am  so  unlike,  and  afraid  to  see  one  to  whom 
I  am  so  obnoxious.  The  higher  we  are  advanced  by 
the  free  grace  of  God,  the  more  reason  we  shall  see 
to  abase  ourselves,  and  cry,  God  be  merciful  to  us, 
sinners ! 

A  sight  of  Christ  crucified  should  increase,  excite 
our  penitential  shame  and  sorrow,  and  that  evangeli- 
cal repentance,  in  which  there  is  an  eye  to  the  cross 
of  Christ.  It  is  prophesied,  nay,  it  is  promised,  as  a 
blessed  effect  of  the  pouring  out  of  the  Spirit,  in  gos- 
pel times,  "upon  the  house  of  David,  and  the  inhabi- 
tants of  Jerusalem,  that  they  shall  look  on  him  whom 
they  have  pierced,  and  shall  mourn."  Here  we  see 
Christ  pierced  for  our  sins,  nay,  pierced  by  our  sins: 
our  sins  were  the  cause  of  his  death,  and  the  grief  of 
his  heart.  The  Jews  and  Romans  crucified  Christ ; 
but,  as  David  killed  Uriah  with  his  letter,  and  Ahab 
killed  Naboth  with  his  seal;  so  the  hand-writing  that 
was  against  us  for  our  sins,  nailed  Christ  to  the  cross, 
and  so  he  nailed  it  to  the  cross.  We  had  eaten  the 
sour  grapes,  and  his  teeth  were  set  on  edge.  Can  we 
see  him  thus  suflering  for  us,  and  shall  we  not  suffer 
with  him?  Was  he  in  such  pain  for  us,  and  shall  not 
we  be  in  pain  for  him?  Was  his  soul  exceeding  sor- 
rowful, even  unto  death,  and  shall  not  ours  be  exceed- 
ing sorrowful,  when  that  is  the  way  to  life?  Come, 
my  soul,  see  by  faith  the  holy  Jesus  made  sin  for  thee ; 
the  glory  of  heaven  made  a  reproach  of  men  for  thee ; 
his  Father's  joy  made  a  man  of  sorrow  for  thy  trans- 
gressions; see  thy  sins  burdening  him  when  he  sweat, 
spitting  upon  him,  and  buffeting  him,  and  putting 
him  to  open  shame;  crowning  him  with  thorns,  and 


i04  communicant's  companion. 

piercing  his  hands  and  his  side;  and  let  this  melt 
and  break  this  hard  and  rocky  heart  of  thine,  and 
dissolve  it  into  tears  of  godly  sorrow.  Look  on 
Christ  dying;  and  weep  not  for  him,  (though  they 
who  have  any  thing  of  ingenuousness  and  good  na- 
ture, will  see  reason  enough  to  weep  for  an  innocent 
sulferer,)  but  weep  for  thyself,  and  thine  own  sins; 
for  them  be  in  bitterness,  as  one  that  is  in  bitterness 
for  an  only  son. 

Add  to  this,  that  our  sins  have  not  only  pierced 
him,  as  they  were  the  cause  of  his  death,  but  as 
they  have  been  the  reproach  of  his  holy  name,  and 
the  grief  of  his  Holy  Spirit.  Thus  we  have  crucified 
him  afresh,  by  doing  that  which  he  has  often  declared 
to  be  a  vexation  and  dishonour  to  him,  as  far  as  the 
joys  and  glories  of  his  present  state  can  admit.  The 
consideration  of  this  should  greatly  humble  us ;  no- 
thing goes  nearer  to  the  quick  with  a  true  penitent, 
nor  touches  him  in  a  more  tender  part  than  this: 
"  They  shall  remember  me  among  the  nations  whither 
they  shall  be  carried  captives,  because  I  am  broken 
with  their  whorish  heart,  which  hath  departed  from 
me."  A  strange  expression,  that  the  great  God  should 
reckon  himself  broken  by  the  sins  of  his  people !  No 
wonder  it  follows,  they  "  shall  loathe  themselves  for 
the  evils  which  they  have  committed."  Can  we  look 
upon  an  humbled,  broken  Christ,  with  an  unhumbled, 
imbroken  heart?  Do  our  sins  grieve  him,  and  shall 
they  not  grieve  us?  Come,  my  soul,  and  sit  down 
by  the  cross  of  Christ,  as  a  true  mourner ;  let  it  make 
thee  weep  to  see  him  weep,  and  bleed  to  see  him 
bleed.  That  heart  is  frozen  hard  indeed,  which  these 
considerations  will  not  thaw. 

The  gracious  otTer  here  made  us,  of  peace  and 
pardon,  should  excite  and  increase  our  godly  sorrow 
and  shame.  This  is  a  gospel  motive ;  "  Repent,  for 
the  kingdom  of  heaven  is  at  hand;"  that  is,  the  pro- 
mise of  pardon  upon  repentance  is  published  and 
sealed,  and  whoever  will,  may  come  and  take  the 
benefit  of  it.  The  terrors  of  the  law  are  of  use  to 
startle  us,  and  put  us  into  a  horror  for  sin,  as  those 


communicant's  companion.  205 

that  are  afraid  of  God ;  but  the  grace  of  the  gospel 
contributes  more  to  an  ingenuous  repentance,  and 
makes  us  more  ashamed  of  ourselves.  This  rends 
the  heart,  to  consider  God  so  gracious  and  merciful, 
so  slow  to  anger,  and  ready  to  forgive.  Let  this 
loving-kindness  melt  thee,  0  my  soul !  and  make  thee 
to  relent  more  tenderly  than  ever.  Wretch  that  I 
have  been,  to  spit  in  the  face,  and  spurn  at  the 
bowels,  of  such  mercy  and  love,  by  my  wilful  sin! 
to  despise  the  riches  of  gospel  grace !  I  am  ashamed, 
yea  even  confounded,  because  I  do  bear  the  reproach 
of  my  youth.  Doth  God  meet  thee  thus  with  ten- 
ders of  reconciliation  ?  Doth  the  party  offended  make 
the  first  motion  of  agreement?  Shall  such  an  uiiduti- 
ful,  disobedient,  prodigal  son  as  1  have  been,  be  em- 
braced and  kissed,  and  clothed  with  the  best  robe? 
This  kindness  overcomes  me.  Now,  it  cuts  me  to 
the  heart,  and  humbles  me  to  the  dust,  to  think  of  my 
former  rebellions;  they  never  appeared  so  heinous, 
so  vile,  as  they  do  now  I  see  them  pardoned.  The 
more  certain  I  am  that  I  shall  not  be  ruined  by  them, 
the  more  reason  I  see  to  be  humbled  for  them. 
When  God  promised  to  establish  his  covenant  with 
repenting  Israel,  he  adds,  "  that  thou  mayest  re- 
member, and  be  confounded,  and  never  open  thy 
mouth  any  more,  because  of  thy  shame,  when  I  am 
pacified  toward  thee."  To  see  God  provoked,  causes 
a  holy  trembling;  but  to  see  God  pacified,  causes  a 
holy  blushing.  The  day  of  atonement,  when  the 
sins  of  Israel  were  to  be  sent  to  a  land  of  forgetful- 
ness,  must  be  a  day  to  afflict  the  soul.  The  blood 
of  Christ  will  be  the  more  healing  and  comforting  to 
the  soul,  for  its  bleeding  afresh  thus  upon  every  re- 
membrance of  sin. 

II.  Here  we  must  be  confiding  on  Christ  Jesus,  and 
relying  on  him  alone,  for  life  and  salvation.  When 
we  mourn  for  sin,  blessed  be  God,  we  do  not  sorrow 
as  those  that  have  no  hope ;  true  penitents  are  per- 
plexed, but  not  in  despair;  cast  down,  but  not  de- 
stroyed. Faith  in  Christ  turns  even  their  sorrows 
into  joy,  gives  them  their  vineyards  from  thence,  and 
18 


206  communicant's  companion. 

even  the  valley  of  Achor  (of  trouble  for  sin)  for  a 
door  of  hope.  We  have  not  only  an  all-sufficient 
happiness  to  hope  for,  but  an  all-sufficient  Saviour 
to  hope  in.  Here,  therefore,  let  us  exercise  and  en- 
courage that  hope;  let  us  trust  in  the  name  of  the 
Lord  Jesus,  and  stay  ourselves  upon  him ;  come  up 
out  of  this  wilderness,  leaning  upon  our  Beloved. 
Come,  my  soul,  weary  as  thou  art,  and  rest  in  Christ; 
cast  thy  burden  upon  him,  and  he  shall  sustain  thee ; 
commit  thy  way  to  him,  and  thy  thoughts  shall  cer- 
tainly be  established;  commit  thyself  to  him,  and  it 
shall  be  well  with  thee;  he  will  keep,  through  his 
own  name,  that  which  thou  committest  to  him. 

Commit  thyself  to  him,  as  the  scholar  commits 
himself  to  his  teacher,  to  be  instructed,  with  a  reso- 
lution to  take  his  word  for  the  truth  of  what  he 
teaches;  as  the  patient  commits  himself  to  the  phy- 
sician to  be  cured,  with  a  resolution  to  take  whatever 
he  prescribes,  and  punctually  to  observe  his  orders; 
as  the  client  commits  himself  to  his  counsel,  to  draw 
his  plea,  and  to  bring  him  off  when  he  is  judged, 
with  a  resolution  to  do  all  things  as  he  shall  advise; 
as  the  traveller  commits  himself  to  his  guide,  to  be 
directed  in  his  way,  with  a  resolution  to  follow  his 
conduct ;  as  the  orphan  commits  himself  to  his  guar- 
dian, to  be  governed  and  disposed  of  at  his  discretion, 
with  a  resolution  to  comply  with  him.  Thus  must 
we  commit  ourselves  to  Christ. 

We  must  confide  in  his  power,  trusting  in  him  as 
one  that  can  help  and  save  us.  He  has  an  incon- 
testable authority,  is  a  Saviour  by  office,  sanctified 
and  sealed,  and  sent  into  the  world  for  this  purpose ; 
help  is  laid  upon  him.  We  may  well  otfer  to  trust 
him  with  our  part  of  this  great  concern,  which  is  the 
securing  of  our  happiness;  for  God  trusted  him  with 
his  part  of  it,  the  securing  of  his  honour,  and  declared 
himself  well  pleased  in  him.  He  has  likewise  an 
unquestionable  ability  to  save  to  the  uttermost;  he  is 
mighty  to  save,  and  every  way  qualified  for  the  un- 
dertaking; he  is  skilful,  for  treasures  of  wisdom  and 
knowledge  are  hid  in  him;  he  is  solvent,  for  there  is 


communicant's  companion.  207 

in  him  an  inexhaustible  fulness  of  merit  and  grace, 
sufficient  to  bear  all  our  burdens,  and  to  supply  all 
our  needs.  We  must  commit  ourselves,  and  the 
great  affairs  of  our  salvation  unto  him,  with  a  full 
assurance  that  he  is  "  able  to  keep  what  we  commit 
to  him  against  that  day,"  that  great  day,  which  will 
try  the  foundation  of  every  man's  work.  We  must 
confide  in  his  promise,  trusting  in  him  as  one  that 
will  certainly  help  and  save  us,  on  the  terms  pro- 
posed. We  may  take  his  word  for  it,  and  this  is 
the  word  which  he  has  spoken — "  Him  that  cometh 
unto  me  I  will  in  nowise  cast  out;"  a  double  nega- 
tive, "  I  will  not,  no,  I  will  not."  He  is  engaged 
for  us  in  the  covenant  of  redemption,  and  engaged 
to  us  in  the  covenant  of  grace,  and  in  both  he  is  the 
Amen,  the  faithful  witness.  On  this,  therefore,  we 
must  rely,  the  word  on  which  he  has  caused  us  to 
hope.  God  has  spoken  in  his  holiness,  that  he  will 
accept  us  in  the  Beloved,  and  in  that  "  I  will  rejoice ; 
I  will  divide  Shechem;  Gilead  is  mine,  and  Manas- 
seh  is  mine."  Pardon  is  mine,  and  peace  mine,  and 
Christ  mine,  and  heaven  mine :  "  for  faithful  is  he 
that  promised,  who  also  will  do  it," 

Come  then,  my  soul,  come  thou,  and  all  thy  con- 
cerns, into  this  ark,  and  there  thou  shalt  be  safe  when 
the  deluge  comes;  flee,  flee  to  this  city  of  refuge, 
and  in  it  thou  shalt  be  secured  from  the  avenger  of 
blood.  Quit  all  other  shelters;  for  every  thing  but 
Christ  is  a  "  refuge  of  lies,  which  the  hail  will  sweep 
away."  There  is  not  salvation  in  any  other  but  in 
him;  trust  him  for  it  therefore,  and  depend  upon  him 
only.  Reach  hither  thy  finger,  and,  in  this  ordi- 
nance, "behold  his  hands;  reach  hither  thy  hand, 
and  thrust  it  into  his  side,"  and  say,  as  Thomas  did, 
"My  Lord,  and  my  God!"  Here  I  cast  anchor, 
here  I  rest  my  soul.  "  It  is  Christ  that  died,  yea 
rather  that  is  risen  again,  and  is,  and  will  be,  the  au- 
thor of  eternal  salvation  to  all  them  that  obey  him." 
To  him  I  entirely  give  up  myself,  to  be  ruled,  and 
taught,  and  saved  by  him ;  and  in  him  I  have  a  full 
satisfaction.     I  will  draw  near  to  God  for  mercy  and 


208  communicant's  companion. 

grace,  in  a  dependence  upon  him  as  my  righteous- 
ness; I  will  go  forth,  and  go  on,  in  the  way  of  my 
duty,  in  a  dependence  upon  him  as  my  strength;  I 
will  shortly  venture  into  the  invisible,  unchangeable 
world,  in  a  dependence  upon  him  as  the  "  captain  of 
my  salvation ;"  who  is  able  to  bring  many  sons  to 
glory,  and  as  willing  as  he  is  able.  "  Lord,  I  believe; 
help  thou  my  unbelief." 

Having  thus  committed  thyself,  my  soul,  to  the 
Lord  Jesus,  comfort  thyself  in  him.  Please  thyself 
with  the  thoughts  of  having  disposed  of  thyself  so 
well,  and  of  having  lodged  the  great  concern  of  thy 
salvation  in  so  good  a  hand;  now  "return  to  thy 
rest,  0  my  soul,"  and  be  easy.  Every  good  Chris- 
tian may  by  faith  triumph  as  the  prophet  does,  point- 
ing at  Christ:  "The  Lord  God  will  help  me,  there- 
fore shall  I  not  be  confounded,  therefore  have  I  set 
my  face  like  a  flint,"  in  a  holy  defiance  of  Satan  and 
all  the  powers  of  darkness;  "  and  I  know  that  I  shall 
not  be  ashamed.  He  is  near  that  justifieth  me,  who 
will  contend  with  me?"  Take  the  Bible,  turn  to  the 
8th  of  the  Romans,  and  read  from  verse  31,  to  the 
end  of  the  chapter;  if  ever  blessed  Paul  rode  in  a 
triumphant  chariot  on  this  side  heaven,  it  was  when 
he  wrote  these  lines,  "  What  shall  we  then  say  to 
these  things,"  &c.  Apply  those  comforts  to  thyself; 
"  0  my  soul,  thou  hast  said  of  the  Lord,  he  is  my 
Lord;  rejoice  in  him,  then,  and  be  exceeding  glad. 
Thy  Redeemer  is  mighty,  and  he  rides  upon  the  hea- 
vens for  thy  help,  and  in  his  excellency  on  the  sky — 
"  Do  thou,  then,  ride  upon  the  high  places  of  the 
earth,  and  suck  honey  out  of  this  rock,  and  oil  out  of 
this  flinty  rock."  Having  made  sure  of  thy  interest 
in  Christ,  live  in  a  continual  dependence  upon  him; 
and  being  satisfied  of  his  love,  be  satisfied  with  it: 
thou  liast  enough,  and  needest  no  more. 

HI.  Here  we  must  be  delighting  in  God,  and  so-- 
lacing  ourselves  in  his  favour. — If  we  had  not  a  Christ 
to  hope  in,  being  guilty  and  corrupt,  we  could  not 
have  a  God  to  rejoice  in;  but,  having  an  Advocate 
with  the  Father,  so  good  a  plea  as  Christ  dying,  and 


communicant's  companion.  209 

so  good  a  pleader  as  Christ  interceding,  we  may  not 
only  "  come  boldly  to  the  throne  of  grace,  but  may 
sit  down  under  the  shadow  of  it  with  delight,  and 
behold  the  beauty  of  the  Lord."  That  God  who  is 
love,  and  the  God  of  love,  here  shows  us  his  "  mar- 
vellous loving-kindness;  causeth  his  goodness  to  pass 
before  us;  proclaims  his  name  gracious  and  merci- 
ful." Here  he  gives  us  his  love,  and  thereby  invites 
us  to  give  him  ours.  It  is  a  love-feast,  the  love  of 
Christ  is  here  commemorated,  the  love  of  God  here 
offered;  and  the  frame  of  our  spirits  is  disagreeable, 
and  a  jar  in  the  harmony,  if  our  hearts  be  not  here 
going  out  in  love  to  God,  the  chief  good,  and  our 
felicity.  They  that  come  hither  with  holy  desires, 
must  refresh  themselves  here  with  holy  delights.  If 
we  must  "rejoice  in  the  Lord  always,"  much  more 
now ;  for  a  feast  was  made  for  laughter,  and  so  was 
this  for  spiritual  joy;  if  ever  "wisdom's  ways  be 
ways  of  pleasantness,"  surely  they  must  be  so  when 
we  come  to  "  eat  of  her  bread,  and  to  drink  of  the 
wine  which  she  hath  mingled." 

Put  thyself  then,  my  soul,  into  a  pleasant  frame ; 
let  the  joy  of  the  Lord  be  thy  strength,  and  let  this 
ordinance  "  put  a  new  song  into  thy  mouth."  Come 
and  hear  the  voice  of  joy  and  gladness. 

Let  it  be  a  pleasure  to  thee  to  think,  "  that  there 
is  a  God,  and  that  he  is  such  a  one  as  he  hath  re- 
vealed himself  to  be."  The  being  and  attributes  of 
God  are  a  terror  to  those  that  are  unjustified  and 
unsanctified;  nothing  can  be  more  so:  they  are  wil- 
ling to  believe  "  there  is  no  God,  or  that  he  is  alto- 
gether such  a  one  as  themselves,"  because  they  hear- 
tily wish  there  were  none,  or  one  that  they  could  be 
at  peace  with,  and  yet  continue  their  league  with  sin: 
but  to  those  who,  through  grace,  partake  of  a  divine 
nature  themselves,  nothing  is  more  agreeable,  no- 
thing more  acceptable,  than  the  thoughts  of  God's 
nature  and  infinite  perfections.  Delight  thyself, 
therefore,  in  thinking  that  there  is  an  infinite  and 
eternal  Spirit,  who  is  self-existent  and  self-sufficient, 
the  best  of  beings,  and  the  first  of  causes ;  the  higiiest 
18* 


210  communicant's  companion. 

of  powers,  and  the  richest  and  kindest  of  friends  and 
benefactors;  the  fountain  of  being  and  fountain  of 
bliss;  the  "Father  of  lights,  the  Father  of  mercies.'* 
Love  to  think  of  him  whom  thou  canst  not  see,  and 
yet  canst  not  but  know;  wiio  is  not  far  from  thee,  and 
yet  between  thee  and  him  there  is  an  infinite,  awful 
distance.  Let  these  thoughts  be  thy  nourishment 
and  refreshment. 

Let  it  be  a  pleasure  to  thee  to  think  of  "  the  obli- 
gations thou  liest  under  to  this  God  as  the  Creator." 
He  that  is  the  former  of  my  body,  and  the  Father 
of  my  spirit,  in  whom  I  live,  and  move,  and  have 
my  being,  is  upon  that  account  my  rightful  owner, 
my  sovereign  ruler,  whom  I  am  bound  to  serve. 
Because  he  made  me,  and  not  I  myself,  therefore  I 
am  not  mine  own,  but  his.  Please  thyself,  my  soul, 
with  this  thought,  that  thou  art  not  thine  own,  but 
his  that  made  thee;  nor  left  to  thine  own  will,  but 
bound  up  to  his;  not  made  for  thyself,  but  designed 
to  be  to  him  for  a  name  and  a  praise.  Noble  pow- 
ers are  then  intended  for  a  noble  purpose.  Delight 
thyself  in  him,  as  the  felicity  and  end  of  thy  being, 
who  is  the  fountain  and  cause  of  it.  Were  I  to 
choose,  I  would  not  be  mine  own  master,  my  own 
carver,  mine  own  centre;  no,  I  would  not,  it  is  better 
as  it  is.  I  love  to  think  of  the  eternal  God,  as  the 
just  director  of  all  my  actions,  to  whom  I  am  account- 
able, and  the  wise  disposer  of  all  my  affairs,  to  whom 
I  must  submit.  I  love  to  think  of  him  as  my  chief 
good,  who,  having  made  me,  is  alone  able  to  make 
me  happy;  and  as  my  highest  end,  "of  whom  and 
through  whom,  and  to  whom,  are  all  things." 

Let  it  be  a  pleasure  to  thee  "  to  think  of  the  cove- 
nant relations  wherein  this  God  stands  to  thee  in 
Jesus  Christ."  This  is  especially  to  be  our  delight  in 
this  sealing  ordinance:  though  the  sacrament  directs 
us  immediately  to  Christ,  yet  through  him  it  leads  us 
to  the  Father.  He  died,  "  the  just  for  the  unjust, 
that  he  might  bring  us  to  God."  To  God  therefore 
we  must  go  as  our  end  and  rest,  by  Christ  as  our 
way;  to  God  as  a  Father,  by  Christ  as  Mediator. 


communicant's  companion.  211 

Come  then,  my  soul,  and  see  with  joy  and  the  high- 
est satisfaction,  the  God  that  made  thee  entering  into 
covenant  with  thee,  and  engaging  to  make  thee  hap- 
py. Hear  him  saying  to  thee,  my  soul,  "  I  am  thy 
salvation,  thy  shield,"  and  not  only  thy  bountiful 
rewarder,  but  "  thine  exceeding  great  reward;"  I  am 
and  will  be  to  thee  a  God  all-sufRcient;  a  God  that 
is  enough.  "  Fear  thou  not,  for  I  am  with  thee," 
wherever  thou  art;  <•  be  not  dismayed,  for  I  am  thy 
God;"  whatever  thou  wantest,  whatever  thou  losest, 
call  me  God,  even  thine  own  God.  When  thou  art 
weak,  I  will  strengthen  thee,  yea,  when  thou  art 
helpless,  I  will  help  thee;  yea,  when  thou  art  ready 
to  sink,  "  I  will  uphold  thee  with  the  right  hand  of 
my  righteousness."  The  God  that  cannot  lie  has 
said  it,  and  here  seals  it  to  thee,  "  I  will  never  leave 
thee  nor  forsake  thee."  Let  this  be  to  thee,  my  soul, 
the  voice  of  joy  and  gladness,  making  even  broken 
bones  to  rejoice.  Encourage  thyself  in  the  Lord  thy 
God.  He  is  thy  Shepherd,  thou  shalt  not  want  any 
thing  that  is  good  for  thee.  "  Thy  Maker  is  thy 
husband,  the  Lord  of  hosts  is  his  name;"  and  as  the 
bridegroom  rejoices  over  the  bride,  so  shall  thy  God 
rejoice  over  thee.  He  shall  rest  in  his  love  to  thee: 
rest  then  in  thy  love  to  him,  and  rejoice  in  him  al- 
ways. The  Lord  is  thy  lawgiver,  thy  king  that  will 
save  thee :  swear  allegiance  to  him,  then,  with  glad- 
ness and  loud  hosannas.  "  Let  Israel  rejoice  in  him 
that  made  him,  (that  new-made  him;)  let  the  children 
of  Zion  be  joyful  in  their  King."  What  wouldst 
thou  more?  This  God  is  thy  God  for  ever  and  ever. 
Stir  up  thyself,  my  soul,  to  take  the  comfort  which 
is  here  offered  thee.  Let  this  strengthen  the  weak 
hands,  let  it  confirm  the  feeble  knees.  If  God  be 
indeed  the  "  health  of  thy  countenance  and  thy  God, 
why  art  thou  cast  down,  why  art  thou  disquieted?" 
Die  not  for  thirst  when  there  is  such  a  fountain  of 
living  waters  near  thee,  but  draw  water  with  joy  out 
of  these  wells  of  salvation.  Shiver  not  for  cold  when 
there  is  such  a  reviving,  quickening  heat  in  these 
promises ;  but  say  with  pleasure,  '•  Ah,  I  am  warm, 


212  communicant's  companion. 

I  have  seen  the  fire!"  Faint  not  for  hunger,  now 
thou  art  at  a  feast  of  fat  tilings,  but  be  abundantly 
satisfied  with  the  goodness  of  God's  house.  The 
God  whose  wrath  and  frowns  thou  hast  incurred, 
here  favours  thee  and  smiles  on  thee;  let  this  there- 
fore give  thee  a  joy  greater  than  the  joy  of  harvest, 
and  far  surpassing  what  they  have  that  divide  the 
spoil.  Though  thou  canst  not  reach  to  holy  rap- 
tures, yet  compose  thyself  to  a  holy  rest.  Delight 
thyself  always  in  the  Lord,  especially  at  this  ordi- 
nance, and,  by  thus  taking  the  comfort  of  what  thou 
hast  received,  thou  qualifiest  thyself  to  receive  more; 
for  then  he  shall  give  thee  the  desire  of  thy  heart. 
The  way  to  have  thy  heart's  desire  is  to  make  God 
thy  heart's  delight.  Triumph  in  his  love,  and  thine 
interest  in  him:  his  benignity  is  better  than  life,  let 
it  be  to  thee  sweeter  than  life  itself.  "  Behold,  God 
is  my  Saviour,  God  is  my  salvation;  I  will  trust  and 
not  be  afraid :  for  the  Lord  Jehovah  is  my  strength, 
and  therefore  my  song :  the  strength  of  my  heart  and 
my  portion  for  ever."  When  thou  comest  to  the 
altar  of  God,  call  him,  "  God  thy  exceeding  joy" — 
"  thy  God,  thy  glory." 

IV.  Here  we  must  be  admiring  the  mysteries  and 
miracles  of  redeeming  love. — They  that  worshipped 
the  beast  are  said  to  wonder  after  him,  so  must  they 
that  worship  the  Lamb,  for  he  hath  done  marvellous 
things.  We  have  reason  to  say  that  we  were  fear- 
fully and  wonderfully  made;  but  without  doubt,  we 
were  more  fearfully  and  wonderfully  redeemed.  We 
were  made  with  a  word,  but  we  were  bought  with  a 
price:  stand  still,  then,  and  see  the  salvation  of  the 
Lord,  see  it  with  admiration.  Affect  thyself,  my 
soul,  with  a  pleasing  wonder,  while  thou  art  seeing 
this  great  sight.  The  everlasting  gospel  is  here  mag- 
nified and  made  honourable,  let  it  be  so  in  thine  eyes; 
call  it  the  glorious  gospel  of  the  blessed  God.  Let 
us  take  a  view  of  some  of  the  marvellous  things 
which  are  done  in  the  work  of  our  redemption. 

L  The  contrivance  of  the  salvation  is  marvel- 
lous.— It  would  have  for  ever  puzzled  the  wisdom  of 


communicant's  companion.  213 

angels  and  men,  to  have  found  out  such  a  method  of 
salvation  as  might  effectually  satisfy  God's  justice, 
and  yet  secure  man's  happiness ;  save  the  life  of  the 
law-breaker,  and  yet  maintain  the  honour  of  the 
law-maker.  This  is  that  mystery  which  the  angels 
desire  to  look  into,  and  of  which  the  most  piercing 
eye  of  those  inquisitive  spirits,  that  see  by  the  light 
of  the  upper  world,  will  not  be  able  to  eternity  to 
discern  the  bottom.  0  the  depth  of  this  hidden 
wisdom ! 

2.  The  purposes  of  God's  love  concerning  it  from 
eternity  are  marvellous. — Be  astonished,  0  my  soul, 
at  this,  that  the  God  who  was  infinitely  happy  in  the 
contemplation  and  enjoyment  of  himself  and  his  own 
perfections,  should  yet  entertain  thoughts  of  love  to- 
wards a  remnant  of  mankind,  and  towards  thee 
amongst  the  rest,  and  design  such  favours  for  them, 
such  favours  for  thee,  before  the  worlds  were !  "  How 
precious  should  these  thoughts  be  unto  us,  for  how 
great  is  the  sum  of  them!" 

3.  The  choice  of  the  person  who  should  undertake 
it  is  marvellous; — the  Son  of  his  love,  that  in  parting 
with  him  for  us  he  might  commend  his  love; — the 
eternal  Wisdom,  the  eternal  Word,  that  he  might  effec- 
tually accomplish  this  great  design,  and  might  not 
fail  nor  be  discouraged;  a  person  every  way  fit, 
both  to  do  the  Redeemer's  work,  and  to  wear  the 
Redeemer's  crown.  It  is  spoken  of  as  an  admirable 
invention — "  I  have  found  a  ransom;"  and,  "  I  have 
found  David  my  servant."  On  earth  there  was  not 
his  like,  nor  in  heaven  either. 

4.  The  Redeemer's  consent  to  the  undertaking  is 
marvellous. — Considering  his  own  dignity  and  self- 
sufficiency,  our  un worthiness  and  obnoxiousness,  the 
difficulty  of  the  service,  and  the  ill  requitals  he  fore- 
saw from  an  ungrateful  world,  we  have  reason  to 
admire  that  he  should  be  so  free,  so  forward  to  it; 
and  should  say,  "Lo,  I  come:  here  am  I,  send  me." 
Never  was  there  such  a  miracle  of  love  and  pity; 
verily  it  passeth  knowledge. 

5.  The  carrying  on  of  his  undertaking  in  his  humi- 


214  communicant's  companion. 

liation  is  marvellous. — His  name  was  wonderful. 
His  appearance  in  the  world,  from  first  to  last,  was  a 
continued  series  of  wonders;  without  controversy, 
great  was  thi§  mystery  of  godliness.  The  bringing  of 
the  first  begotten  into  the  world  was  attended  with 
the  adorations  of  wondering  angels.  His  doctrine 
and  miracles,  while  he  was  in  the  world,  were  admi- 
rable; they  that  heard  the  one,  and  saw  the  other, 
were  beyond  measure  astonished.  But  his  going  out 
of  the  world  was  the  greatest  wonder  of  all :  it  made 
the  earth  to  shake,  the  rocks  to  rend,  and  the  sun  to 
cover  his  face.  Never  was  there  such  a  martyr, 
never  such  a  sacrifice,  never  such  a  paradox  of  love 
as  that  was.  "  God  forbid  that  we  should  glory,  save 
in  the  cross  of  Christ,"  which  is  so  much  the  wisdom 
of  God  and  the  power  of  God. 

6.  The  honours  of  his  exalted  state  are  marvel- 
lous.— He  that  was  made  a  little  lower  than  the 
angels,  a  worm  and  no  man,  is  now  the  Lord  of  an- 
gels. One  in  our  nature  is  advanced  to  the  highest 
honours,  invested  with  the  highest  powers,  having 
an  incontestable  authority  to  execute  judgment,  even 
for  this  reason,  that  he  is  the  son  of  man;  not  only 
though  he  is  so,  but  because  he  is  so.  This  is  the 
Lord's  doing,  and  it  is,  and  should  be,  marvellous  in 
our  eyes. 

7.  The  covenant  of  grace,  made  also  with  us  in 
him,  is  marvellous. — The  terms  of  the  covenant  are 
wonderful,  reasonable,  and  easy;  the  treasures  of  the 
covenant  are  wonderful,  rich,  and  valuable.  The 
covenant  itself  is  well  ordered  in  all  things,  and  sure; 
admirably  well,  both  for  the  glory  of  God,  and  the 
comfort  of  all  believers.  God  in  it  "  showeth  us  his 
marvellous  loving  kindness,"  and  we  answer  not  the 
design  of  the  discovery,  if  we  do  not  admire  it.  Other 
things,  the  more  they  are  known  the  less  they  are 
wondered  at;  but  the  riches  of  redeeming  love  ap- 
pear more  admirable  to  those  that  are  best  acquainted 
with  them. 

V.  Here  we  must  be  caring  what  we  shall  render 
to  him  that  has  thus  loved  us.     This  wondrous  love 


communicant's  companion.  215 

is  love  to  us;  and  not  only  gives  the  greatest  encour- 
agements to  us  to  come  to  God  for  mercy  and  peace, 
but  lays  the  strongest  engagements  upon  us  to  walk 
with  God  in  duty  and  obedience.  We  are  bound  in 
conscience,  bound  in  honour  and  in  gratitude,  to  love 
him,  and  to  live  to  him  who  loved  us  and  died  for 
us.  This  concern  should  much  aflect  us,  and  lie  very 
near  our  hearts,  how  we  may  answer  the  intentions 
of  this  love! 

We  should  be  affected  with  a  jealous  fear,  lest  we 
prove  ungrateful,  and,  like  Hezekiah,  "  render  not 
again  according  to  the  benefit  done  unto  us."  We 
cannot  but  know  something,  by  sad  experience,  of 
the  treachery  and  deceiti'ulness  of  our  own  hearts, 
and  how  apt  they  are  to  start  aside  like  a  broken 
bow ;  and  therefore  we  have  no  reason  to  presume 
upon  our  own  strength  and  sufficiency.  We  are  told 
of  many  who  eat  and  drink  in  Christ's  presence,  and 
yet  are  found  at  last  unfaithful  to  him ;  and  what  if 
i  should  prove  one  of  those?  This  thought  is  not 
suggested  here  to  alarm  any  that  tremble  at  God's 
word,  or  to  weaken  the  hands  and  sadden  the  hearts 
of  those  that  are  truly  willing,  though  very  weak; 
but  to  awaken  those  that  slumber,  and  humble  those 
that  are  wise  in  their  own  conceit.  Distrust  thyself, 
0  my  soul,  that  thou  mayest  trust  in  Christ  only; 
fear  thine  own  strength,  that  thou  mayest  hope  in 
his.  He  that  has  done  these  great  things  for  thee, 
must  be  applied  to  and  depended  on  to  work  those 
great  things  in  thee,  which  are  required  of  thee. 
Go  forth,  therefore,  and  go  on  in  his  strength.  If 
the  same  that  grants  us  those  favours,  give  us  not 
wherewithal  to  make  suitable  returns  for  them,  we 
shall  perish  for  ever  in  our  ingratitude. 

We  should  be  filled  with  serious  desires  to  know 
and  do  our  duty,  in  return  for  that  great  love  where- 
with we  are  loved.  The  affections  of  a  grateful  mind 
are  very  proper  to  be  working  in  us  at  this  ordinance. 
Does  not  even  nature  teach  us  to  be  grateful  to  our 
friends  and  benefactors?  Let  us  be  so  to  Christ 
then,  the  best  of  friends,  and  kindest  of  benefactors. 


216  communicant's  companion. 

Come,  my  soul,  here  I  see  how  much  I  am  indebted, 
and  how  I  owe  my  hfc,  my  joy,  and  hope,  and  all, 
to  the  hlessed  Jesus:  and  is  it  not  time  to  ask  with 
holy  David,  "  What  shall  1  render  unto  the  Lord  for 
all  his  benefits  towards  me?"  Shall  I  not  take  the 
cup  of  salvation,  as  he  does,  with  this  thought,  "  What 
shall  I  render?"  Let  David's  answer  to  that  ques- 
tion, which  we  find  in  the  116th  Psalm,  be  mine. 

"  I  love  the  Lord,"  (ver.  1.)  Love  is  the  loadstone 
of  love ;  even  the  publicans  love  those  that  love  them. 
Lord,  thou  hast  loved  me  with  an  everlasting  love; 
from  everlasting  in  the  counsels  of  it,  to  everlasting  in 
the  consequences  of  it :  and  shall  not  my  heart,  with 
this  loving  kindness,  be  drawn  to  thee?  Lord,  I  love 
thee;  the  world  and  the  flesh  shall  never  have  my 
love  more:  I  have  loved  them  too  much,  I  have 
loved  them  too  long;  the  best  affections  of  my  soul 
shall  now  be  consecrated  to  thee,  0  God,  to  thee,  0 
blessed  Jesus !  "  Whom  have  I  in  heaven  but  thee  ? 
Lord,  thou  knowest  all  things;  thou  knowest  that  I 
I  love  thee."  It  is  my  sorrow  and  shame  that  I  am 
so  weak  and  defective  in  my  love  to  thee :  what  a 
wretched  heart  have  I,  that  I  can  think,  and  speak, 
and  hear,  and  see  so  much  of  thy  love  to  me,  and  be 
so  little  affected  with  it !  So  low  in  my  thoughts  of  thee, 
so  cool  in  my  desires  towards  thee,  so  unsteady  in 
my  resolutions  for  thee !  Lord,  pity  me,  Lord,  help 
me !  for  yet  I  love  thee,  I  love  to  love  thee.  I  ear- 
nestly desire  to  love  thee  better,  and  long  to  be  where 
love  shall  be  made  perfect. 

"  I  will  offer  to  thee  the  sacrifice  of  thanksgiving," 
(ver.  17.)  As  love  is  the  heart  of  praise,  so  praise 
is  the  language  of  love.  What  shall  I  render?  I 
must  render  to  all  their  due ;  tribute  to  whom  tribute 
is  due;  the  tribute  of  praise  to  God,  to  whom  it  is 
due.  We  do  not  accommodate  ourselves  to  this 
thanksgiving  feast,  if  we  do  not  attend  it  with  hearts 
enlarged  in  thanksgiving:  this  cup  of  salvation  nmst 
be  a  cup  of  blessing;  in  it  we  must  bless  God,  be- 
cause in  it  God  blesses  us.  Thankful  acknowledg- 
ments of  God's  favour  to  us  are  but  poor  returns  for 


communicant's  companion.  217 

rich  receivings;  yet  they  are  such  as  God  will  accept, 
if  they  come  from  an  upright  heart.  "Bless  the 
Lord,  therefore,  0  my  soul,  and  let  all  that  is  within 
me  bless  his  holy  name."  Speak  well  of  him  who 
hath  done  well  for  thee.  Thank  him  for  all  his  gifts 
both  of  nature  and  grace,  especially  for  Jesus  Christ, 
the  spring  of  all.  "  As  long  as  I  live,  I  will  bless  the 
Lord,  yea,  I  will  praise  my  God  while  I  have  my 
being;"  for  he  is  the  God  of  my  life,  and  the  author 
of  my  well-being:  and  when  I  have  no  life,  no  being 
on  earth,  I  hope  to  have  a  better  life,  a  better  being 
in  a  better  world,  and  to  be  doing  this  work  for  ever 
in  a  better  manner. 

"0  Lord,  truly  I  am  thy  servant,  I  am  thy  ser- 
vant." (ver.  16.)  I  acknowledge  myself  already  bound 
to  be  so,  and  further  oblige  myself  by  solemn  pro- 
mise to  approve  myself  so.  What  shall  I  render? 
Lord,  I  render  myself  to  thee,  my  whole  self,  body 
and  soul  and  spirit,  not  in  compliment,  but  in  truth 
and  sincerity;  I  own  myself  thy  servant,  to  obey  thy 
commands,  to  be  at  thy  disposal,  and  to  be  service- 
able to  thine  honour  and  interest :  it  will  be  my  credit 
and  ease,  my  safety  and  happiness,  to  be  under  thy 
government;  make  me  as  one  of  thy  hired  servants. 

"  I  will  call  upon  the  name  of  the  Lord."  (ver.  13.) 
This  is  an  immediate  answer  to  that  question.  What 
shall  I  render?  and  it  is  a  surprising  answer.  It  is 
uncommon  among  men  to  make  petitions  for  further 
favours,  or  returns  for  former  favours;  yet  such  a 
return  as  this,  the  God  that  delights  to  hear  prayers 
will  be  well  pleased  with.  Is  God  my  Father?  I 
will  apply  myself  to  him  as  a  child,  and  call  him 
Abba,  Father.  Have  I  an  advocate  with  the  Father? 
Then  I  will  come  boldly  to  the  throne  of  grace.  Are 
there  such  exceeding  great  and  precious  promises 
made  me,  and  sealed  to  me?  Then  will  I  never  lose 
the  benefit  of  them  for  want  of  putting  them  in  suit. 
As  I  will  love  God  the  better,  so  I  will  love  prayer 
the  better  as  long  as  I  live;  and  having  given  myself 
unto  God,  I  will  give  myself  unto  prayer,  as  David 
did,  till  I  come  to  the  world  of  everlasting  praise. 

19 


218  communicant's  companion. 

"  Return  unto  thy  rest,  0  my  soul."  (ver.  7.)  The 
God  who  has  pleasure  in  the  prosperity  of  his  ser- 
vants, would  have  them  easy  to  themselves;  and  that 
they  can  never  he,  hut  by  reposing  in  him ;  this,  there- 
fore, we  must  render.  It  is  work  that  has  its  own 
wages:  honour  God  by  resting  in  him,  please  him  by 
being  well  pleased  in  him.  Having  received  so  much 
from  him,  let  us  own  that  we  have  enough  in  him, 
and  that  we  can  go  nowhere  but  to  him  with  any 
hopes  of  satisfaction.  Lord,  whither  shall  we  go? 
He  has  the  words  of  eternal  life. 

"  I  will  walk  before  the  Lord  in  the  land  of  the 
living."  (verse  9.)  A  holy  life,  though  it  cannot 
profit  God,  yet  glorifies  him;  and  therefore  it  is 
insisted  upon  as  a  necessary  return  for  the  favours 
we  have  received  from  God.  While  I  am  here  in 
the  land  of  the  living,  I  will  walk  by  faith,  having 
mine  eyes  ever  towards  the  Lord,  to  see  him  as  he 
reveals  himself,  hoping  that  shortly  in  that  land 
above,  which  is  truly  the  land  of  the  living,  I  shall 
walk  by  sight,  having  mine  eyes  ever  upon  the  Lord, 
to  see  him  as  he  is.  God  has  here  sealed  to  be  to 
me  a  God  all-sufficient :  here  therefore  I  seal  to  him, 
according  to  the  tenor  of  the  covenant,  that,  his  grace 
enabling  me,  I  will  "  walk  before  him  and  be  up- 
right." 

"  I  will  pay  my  vows  unto  the  Lord."  (ver.  14, 
18.)  Those  that  receive  the  blessings  of  the  cove- 
nant, must  be  willing,  not  only  to  come,  but  always 
to  abide  under  the  bonds  of  the  covenant.  Here  we 
must  make  vows,  and  then  go  away  and  make  them 
good.     More  of  this  in  the  next  chapter. 


communicant's  companion.  219 


CHAPTER  XL 

DIRECTIONS   CONCERNING    THE    SOLEMN  VOWS  WE   ARE  TO 
MAKE  TO  GOD  IN  THIS  ORDINANCE. 

Four  reasons  why,  at  the  Lord's  Supper,  we  must  make  vows. 
I.  We  must,  by  solemn  vows,  bind  ourselves  up  from  all  sin; 
largely  opened  in  five  things.  II.  We  must  bind  ourselves  up 
to  all  duty.  To  the  duties  of  religion  in  general;  opened  in  four 
things.  To  some  duties  of  religion  especially;  opened  in  four 
things.  Duties  which  we  have  most  neglected,  which  we  have 
experienced  most  benefit  by,  which  we  have  most  opportunity  for; 
and  the  duties  of  our  respective  callings  and  relations. 

A  RELIGIOUS  VOW  is  a  bond  upon  the  soul;  so  it  is 
described,  Numb.  xxx.  2,  where  he  that  vows  a  vow 
unto  the  Lord,  is  said  thereby  to  bind  his  soul  with 
a  bond.  It  is  a  solemn  promise,  by  which  we  volun- 
tarily oblige  ourselves  to  God  and  duty,  as  a  "  willing 
people  in  the  day  of  his  power."  The  cords  of  a 
man,  and  bonds  of  love,  wherewith  God  draws  us 
and  holds  us  to  himself,  call  upon  us  by  our  own  act 
and  deed  to  bind  ourselves;  and  these  vows  also  are 
cords  of  a  man,  for  they  are  highly  reasonable ;  and 
bonds  of  love,  for  to  the  renewed  soul  they  are  an. 
easy  yoke,  and  a  light  burden. 

From  all  the  other  parts  of  our  work  at  the  Lord's 
table,  we  may  infer  that  this  is  one  part  of  it:  we 
must  there  make  solemn  vows  to  God,  that  we  will 
diligently  and  faithfully  serve  him. 

We  are  here  to  renew  our  repentance  for  sin,  and 
it  becomes  penitents  to  make  vows.  When  we  pro- 
fess ourselves  sorry  for  what  we  have  done  amiss, 
it  is  very  natural  and  necessarjr  to  add,  that  we  will 
not  offend  any  more  as  we  have  done ;  "  if  I  have 
done  iniquity,  I  will  do  so  no  more."  We  mock 
God  when  we  say  we  repent  that  we  have  done  fool- 
ishly, if  we  do  not  at  the  same  time  resolve  that  we 
will  never  return  again  to  folly.  Times  of  affliction 
are  proper  times  to  make  vows;  and  what  is  repent- 
ance but  self-aflliction?     Trouble  for  sin  was  not  the 


920  communicant's  companion. 

least  of  that  trouble  wliich  David  was  in,  when  his 
lips  uttered  those  vows  of  which  he  spoke  so  feeUng- 
ly:  "  I  will  go  into  thy  house  with  burnt-ofl'erings;  I 
will  pay  thee  my  vows,  which  my  hps  have  uttered, 
and  my  mouth  hath  spoken,  when  I  was  in  trouble." 
Probably  it  was  under  this  penitential  affliction  that 
he  "  sware  unto  the  Lord,  and  vowed  unto  the  migh- 
ty God  of  Jacob,  that  he  would  find  a  place  for  the 
ark."  Vows  against  sin,  resulting  from  sorrow  for 
sin,  shall  not  be  rejected  as  extorted  by  the  rack,  but 
graciously  accepted  as  the  genuine  language  of  a 
broken  heart,  and  fruits  meet  for  repentance. 

We  are  here  to  ask  and  receive  mercy  from  God, 
and  it  becomes  petitioners  to  make  vows.  When 
Jacob  found  himself  in  special  need  of  God's  gra- 
cious presence,  he  vowed  a  vow,  and  set  up  a  stone, 
for  a  memorial  of  it.  And  Hannah,  when  she  prayed 
for  a  particular  mercy,  vowed  a  vow,  that  the  comfort 
she  prayed  for  should  be  consecrated  to  God.  Great 
and  precious  things  Ave  are  here  waiting  to  receive 
from  God;  and  therefore,  though  we  cannot  offer  any 
thing  as  a  valuable  consideration  for  his  favours,  yet 
it  becomes  us  to  promise  such  suitable  returns  as  we 
are  capable  of  making.  When  God  encourages  us 
to  seek  to  him  for  grace,  we  must  engage  ourselves 
not  to  receive  his  grace  in  vain,  but  to  improve  and 
employ  for  him  what  we  have  from  him. 

We  are  here  to  give  God  thanks  for  his  favours  to 
us;  now,  it  becomes  us  in  our  thanksgivings  to  make 
vows,  and  to  offer  to  God,  not  only  the  calves  of  our 
lips,  but  the  works  of  our  hands.  Jonah's  mariners, 
when  they  offered  a  sacrifice  of  praise  to  the  Lord 
for  a  calm  after  a  storm,  as  an  appendix  to  that  sac- 
rifice, made  vows.  The  most  acceptable  vows  are 
those  which  take  rise  from  gratitude,  and  which  are 
drawn  from  us  by  the  mercies  of  God.  Here  I  see 
what  great  things  God  has  done  for  my  soul,  and 
what  greater  things  he  designs  for  me:  shall  I  not 
therefore  freely  bind  myself  to  that,  which  he  has  by 
such  endearing  ties  bound  me  to? 

We  are  here  to  join  ourselves  to  the  Lord  in  an 


communicant's  companion.  221 

everlasting  covenant ;  and  it  is  requisite  that  our  gen- 
eral covenant  be  explained  and  confirmed  by  parti- 
cular vows.  When  we  present  ourselves  to  God  as 
a  living  sacrifice,  with  these  cords  we  must  bind  that 
sacrifice  to  the  horns  of  the  altar:  and,  while  we  ex- 
perience in  ourselves  such  a  bent  to  backslide,  we 
shall  find  all  the  arts  of  obligation  little  enough  to  be 
used  with  our  own  souls.  As  it  is  not  enough  to 
confess  sin  in  the  gross,  saying,  I  have  sinned,  but 
we  must  enter  into  the  detail  of  our  transgressions, 
saying,  with  David,  "  I  have  done  this  evil;"  so  it  is 
not  enough  in  our  covenanting  with  God,  that  we 
engage  ourselves  in  the  general  to  be  his;  but  we 
must  descend  to  particulars  in  our  covenants,  as  God 
does  in  his  commands,  that  thereby  we  may  the  more 
effectually  both  bind  ourselves  to  duty,  and  remind 
ourselves  of  duty.  If  the  people  must  distinctly  say 
Amen  to  every  curse  pronounced  on  Mount  Ebal, 
much  more  to  every  precept  delivered  on  Mount 
Horeb. 

Come  then,  my  soul,  thou  hast  now  thy  hand  upon 
the  book  to  be  sworn ;  thou  art  lifting  up  thy  hand 
to  the  most  high  God,  the  possessor  of  heaven  and 
earth;  think  what  thou  art  doing,  and  adjust  the 
particulars,  that  this  may  not  become  a  rash  oath, 
inconsiderately  taken.  God  is  here  confirming  his 
promises  to  us  by  an  oath,  to  show  the  immutability 
of  his  counsels  of  love  to  us.  Here,  therefore,  we 
must  confirm  our  promise  to  him  by  an  oath,  to  walk 
in  God's  law,  and  to  "  observe  and  do  all  the  com- 
mandments of  the  Lord  our  God."  Some  of  the 
oriental  writers  tell  us,  that  the  most  solemn  oath 
which  the  patriarchs  before  the  flood  used,  was,  by 
the  blood  of  Abel,  and  we  are  sure  that  the  blood 
of  Jesus  is  infinitely  more  sacred,  and  speaks  much 
greater  and  much  better  things  than  that  of  Abel. 
Let  us  therefore  testify  our  value  for  that  blood,  and 
secure  to  ourselves  the  blessings  purchased  by  it,  by 
our  sincere  and  faithful  dealing  with  God  in  that 
covenant,  of  which  this  is  the  blood. 

The  command  of  the  eternal  God  is,  that  we  "  cease 
19* 


222  communicant's  companion. 

to  do  evil,  and  learn  to  do  well;  that  we  put  off  the 
old  man,  and  put  on  the  new."  And  our  vows  to 
God  must  accordingly  be  against  all  sin,  and  to  all 
duty;  and  under  each  of  these  heads  we  must  be 
particular,  according  as  the  case  is. 

I.  We  must  here,  by  a  solemn  vow,  bind  ourselves 
against  all  sin;  so  as  not  only  to  break  our  league 
with  it,  but  to  enter  into  league  against  it.  The  put- 
ting away  of  the  strange  wives,  in  Ezra's  time,  was 
not  the  work  of  one  day  or  two,  but  a  work  of  time; 
and  therefore  Ezra,  when  he  had  the  people  under 
convictions,  and  saw  them  weeping  sore  for  their  sin 
in  marrying  them,  very  prudently  bound  them,  by  a 
solemn  covenant,  that  they  would  put  them  aAvay. 
If  ever  we  conceive  an  aversion  to  sin,  surely  it  is  at 
the  table  of  the  Lord;  and  therefore  we  should  im- 
prove that  opportunity  to  invigorate  our  resolutions 
against  it,  that  the  remembrance  of  those  resolutions 
may  quicken  our  resistance  of  it,  when  the  sensible 
impressions  we  are  under  from  it  are  become  less 
Uvely.  Thus  we  must,  by  a  solemn  vow,  cast  away 
from  us  all  our  transgressions,  saying,  with  Ephraim, 
"What  have  T  to  do  any  more  with  idols?" 

We  must  solemnly  vow  that  we  will  not  indulge 
or  allow  ourselves  in  any  sin.  Though  sin  may  re- 
main, it  shall  not  reign;  though  those  Canaanites  be 
in  the  land,  yet  we  will  not  be  tributaries  to  them. 
However  it  may  usurp  and  oppress  as  a  tyrant,  it 
shall  never  be  owned  as  a  rightful  prince,  nor  have 
a  peaceful  and  undisturbed  dominion.  I  may  be  in 
some  particular  instances,  through  the  surprise  of 
temptations,  led  into  captivity  by  it;  but  I  am  fully 
resolved,  through  Christ,  never  to  join  in  afiinity  with 
it,  never  espouse  its  cause,  never  plead  for  it,  nor 
strike  in  with  its  interest. 

Bind  thyself  with  this  bond,  0  my  soul,  that 
though,  through  the  remainders  of  corruptions,  thou 
canst  not  say  thou  hast  no  sin;  yet,  through  the  be- 
ginnings of  grace,  thou  wilt  be  able  to  say  thou  lovest 
none.  That  thou  wilt  give  no  countenance  or  con- 
nivance to  any  sin;  no,  not  to  secret  sins,  which, 


communicant's  companion.  223 

though  they  shame  thee  not  before  men,  yet  shame 
thee  before  God  and  thhie  own  conscience;  no,  not 
to  heart  sins,  those  first-born  of  the  corrupt  nature, 
the  beginning  of  its  strength.  Vain  thoughts  may 
intrude,  and  force  a  lodging  in  me,  but  I  will  never 
invite  them,  never  bid  them  welcome,  nor  court  their 
stay.  Corrupt  affections  may  disturb  me,  but  they 
shall  never  have  the  quiet  and  peaceable  possession 
of  me :  no,  whatever  wars  against  my  soul,  by  the 
grace  of  God,  I  will  war  against  it,  hoping  in  due 
time  to  get  the  dominion,  and  have  the  yoke  broken 
from  off  my  neck,  when  "judgment  shall  be  brought 
forth  unto  victory,"  and  grace  perfected  in  glory. 

We  must  solemnly  vow,  that  we  will  never  yield 
to  any  gross  sin,  such  as  lying,  injustice,  unclean- 
ness,  drunkenness,  profanation  of  God's  name,  and 
such  like,  which  are  not  the  spots  of  God's  children. 
Though  all  the  high  places  be  not  taken  away,  yet 
there  shall  be  no  remains  of  Baal,  or  of  Baal's  priests 
and  altars  in  my  soul.  However  my  own  heart  may 
be  spotted  by  shis  of  infirmity,  and  may  need  to  be 
daily  washed,  yet,  by  the  grace  of  God,  I  will  never 
spot  my  profession,  nor  stain  the  credit  of  that  by 
open  and  scandalous  sin,  I  have  no  reason  to  be 
ashamed  of  the  gospel,  and  therefore  it  shall  be  my 
constant  endeavour,  not  to  be  in  any  thing  a  shame 
to  the  gospel;  it  is  an  honour  to  me,  I  will  never  be 
a  dishonour  to  it;  I  will  never  do  any  thing,  by  the 
grace  of  God  I  will  not,  which  may  give  just  occasion 
to  the  enemies  of  the  Lord  to  blaspheme  that  wort?iy 
name  by  which  I  am  called.  So  shall  it  appear,  that 
I  am  upright,  if  I  be  innocent  from  these  great  trans- 
gressions. 

We  must  solemnly  vow,  that  with  a  particular 
care  we  will  keep  ourselves  from  our  own  iniquity. 
That  sin,  with  which,  in  our  penitent  reflections,  our 
own  consciences  did  most  charge  us,  and  reproach 
us  for,  that  sin  we  must  in  a  special  manner  renew 
our  resolutions  against.  Was  it  pride?  Was  it  pas- 
sion? Was  it  distrust  of  God,  or  love  of  the  world? 
Was  it  an  unclean  fancy,  or  an  idle  tongue? — What- 


224  communicant's  companion. 

ever  it  was,  let  the  spiritual  force  be  mustered  and 
drawn  out  against  that.  The  instructions  which 
Samuel  gave  to  Israel,  when  they  were  lamenting 
after  the  Lord,  are  observable  to  this  purpose — "  If 
ye  do  return  to  tlie  Lord  with  all  your  hearts,"  and 
would  be  accepted  of  him  therein,  "  then  put  away 
the  strange  gods  and  Ashtaroth."  Was  not  Ashta- 
roth  one  of  the  strange  gods  or  goddesses?  Yes;  but 
that  is  particularly  mentioned,  because  it  had  been 
a  beloved  idol,  dearer  than  the  rest,  that  especially 
must  be  put  away.  Thus,  in  our  covenanting  with 
God,  we  must  engage  against  all  sin,  but  in  particu- 
lar, against  that  which,  by  reason  of  the  temper  of 
our  minds,  the  constitution  of  our  bodies,  or  the  cir- 
cumstances of  our  outward  affairs,  does  most  easily 
beset  us,  and  we  are  most  prone  to. 

Knowesl  thou  thine  ownself,  0  my  soul?  If  thou 
dost,  thou  "  knowest  thine  own  sickness,  and  thine 
own  sore,"  that  is,  thine  own  iniquity:  bring  that 
hither  and  slay  it ;  let  not  thine  eyes  spare,  neither 
do  thou  pity  it.  Hide  it  not,  excuse  it  not,  stipulate 
not  for  leave  to  reserve  it  as  Naaman  did  for  his 
house  of  Rimmon;  though  it  hath  been  to  thee  as  a 
right  eye,  as  a  right  hand,  as  thy  guide  and  thine  ac- 
quaintance, it  hath  been  a  false  guide,  an  ill  acquaint- 
ance, pluck  it  out,  cut  it  off,  and  cast  it  from  thee. 
Now  come  and  fortify  thy  resolutions  in  the  strength 
of  Christ  against  that;  fetch  in  help  from  heaven 
against  that;  be  vigorous  in  thy  resistance  of  that, 
and  how  many  soever  its  advantages  are  against  thee, 
yet  despair  not  of  a  victory  at  last. 

We  must  solemnly  vow,  that  we  will  abstain  from 
all  appearance  of  evil;  not  only  from  that  which  is 
manifestly  sin,  and  which  carries  the  evidences  of  its 
own  malignity  written  on  its  forehead,  but  from  that 
Avhich  looks  like  sin,  and  borders  upon  it.  Wisdom  is 
here  profitable  to  direct,  so  that  we  may  not  on  the  one 
hand  indulge  a  scrupulous  conscience,  and  yet  on  the 
other  hand  may  preserve  a  tender  conscience.  Far 
be  it  from  us  to  make  that  to  be  sin  which  God  hath 
not  made  so ;  and  yet  in  doubtful  cases  it  must  be  our 


communicant's  companion.  225 

care  and  covenant  to  keep  the  safer  side,  and  to  be 
cautious  of  that  which  looks  suspicious ;  "  he  that 
walks  uprightly  walks  surely."  What  we  find  to  be 
either  a  snare  to  us,  and  an  occasion  of  sin,  or  a  blem- 
ish to  us,  and  an  occasion  of  scandal,  or  a  terror  to  us 
in  the  reflection,  and  an  occasion  of  grief  or  fear,  it 
may  do  well  expressly  to  resolve  against,  though  we 
be  not  very  clear  that  it  is  in  itself  sinful,  nor  dare 
censure  it  as  evil  in  others;  provided  that  this  vow 
be  made  with  such  limitations  that  it  may  not  after- 
wards prove  an  entanglement  to  us,  when,  either 
by  the  improvement  of  our  knowledge,  or  the  change 
of  our  circumstances,  it  ceases  to  have  in  it  an  ap- 
pearance of  evil. 

And  art  thou  willing,  my  soul,  to  come  under  this 
bond?  Wilt  thou  put  far  from  thee  the  accursed 
thing?  Wilt  thou  in  this  ordinance  make  a  covenant 
with  thine  eyes,  and  oblige  them  not  to  look  on  the 
wine  when  it  is  red,  nor  to  look  on  a  woman  to  lust 
after  her?  Wilt  thou  shun  sin  as  the  plague,  and 
engage  thyself,  not  only  never  to  embrace  that  adul- 
teress, but  never  to  come  nigh  the  door  of  her  house? 
Thy  vow  being  like  that  of  the  Nazarite,  not  to  drink 
of  this  intoxicating  wine ;  let  it  be  then  like  his,  not 
to  eat  any  thing  that  cometh  of  the  vine,  "  from  the 
kernel  to  the  husk."  Abandon  sin  and  all  its  appur- 
tenances ;  cast  out  Tobiah  and  all  his  stuff.  Resolve 
to  deny  thyself  in  that  which  is  most  desirable,  rather 
than  give  Satan  any  advantage;  to  abridge  thyself 
even  in  that  which  is  lawful,  rather  than  come  within 
the  confines  of  sin,  or  bring  thyself  into  danger  of  that 
which  is  unlawful.  "  Happy  is  the  man  that  feareth 
always." 

We  must  solemnly  vow,  that  we  will  have  no  fel- 
lowship "  with  the  unfruitful  works  of  darkness,  nei- 
ther be  partakers  of  other  men's  sins."  We  live  in 
a  corrupt  and  degenerate  age,  in  which  iniquity 
greatly  abounds.  Our  business  is  not  to  judge  others; 
to  tlieir  ow)i  masters  they  stand  or  fall,  but  our  care 
must  be,  to  preserve  ourselves,  and  the  purity  and 
peace  of  our  own  minds;  our  covenant  therefore 


226  communicant's  companion. 

must  be,  that  we  will  never  "  walk  in  the  counsel  of 
the  ungodly,  nor  stand  in  the  way  of  sinners."  When 
David  engaged  iiimsclf  to  keep  the  commandments 
of  his  God,  pursuant  to  that  engagement,  he  said  to 
evil-doers,  "  Depart  from  me."  And  St.  Peter  re- 
minded his  new  converts  of  the  necessity  of  this  care; 
— "  Save  yourselves  from  this  untoward  generation." 

Let  the  Psalmist's  vow  be  mine  then.  Having 
hated  the  congregation  of  evil-doers,  such  as  drunk- 
ards, swearers,  filthy  talkers,  and  scoffers  at  godli- 
ness, "  I  will  not  sit  with  the  wicked."  Though  I 
cannot  avoid  being  sometimes  in  the  sight  and  hear- 
ing of  such,  yet  I  will  never  take  those  for  my  chosen 
companions  and  bosom  friends  in  this  world,  with 
whom  I  should  dread  to  have  my  portion  in  the 
other  world.  Religion  in  rags  shall  be  always  valued 
by  me,  and  profaneness  in  robes  despised.  Having 
chosen  God  for  my  God,  his  people  shall  always  be 
my  people;  "  Lord,  gather  not  my  soul  with  sinners." 
If  thou  art  in  good  earnest  for  heaven,  resolved  to 
swim  against  the  stream,  thou  wilt  find  that  sober 
singularity  is  an  excellent  guard  to  serious  piety.  On 
all  that  glory  let  there  be  this  defence. 

H.  We  must  here  by  a  solemn  vow,  bind  ourselves 
up  to  all  duty.  It  is  not  enough  that  we  depart  from 
evil,  but  we  must  do  good;  that  we  separate  our- 
selves from  the  service  of  sin,  and  shake  off  Satan's 
iron  yoke;  but  we  must  devote  ourselves  to  the  ser- 
vice of  Christ,  and  put  our  necks  under  the  sweet  and 
easy  yoke  of  God's  commandments,  with  a  solemn 
promise  faithfully  to  draw  in  that  yoke  all  our  days. 
We  need  not  bind  ourselves  to  more  than  we  are 
already  bound  to  by  the  divine  law,  either  expressly 
or  by  consequence;  either  as  primary  duties  or  se- 
condary, in  order  to  them.  We  are  not  called  to  lay 
upon  ourselves  any  other  burden  than  necessary 
things,  and  they  are  not  heavy  burdens,  nor  grievous 
to  be  borne;  but  we  must  bind  ourselves  faster  and  by 
additional  ties,  to  that  which  we  are  already  bound  to. 

W^e  must,  by  a  solemn  vow,  oblige  ourselves  to 
all  tlic  duties  of  religion  in  general. — Jacob's  vow 


communicant's  companion.  227 

must  be  ours,  "  Then  the  Lord  shall  be  my  God." 
Having  avouched  him  for  mine,  I  will  fear  him  and 
love  him,  delight  in  him  and  depend  upon  him,  wor- 
ship him  and  glorify  him,  as  my  Lord  and  my  God. 
Having  owned  him  as  mine,  I  will  ever  eye  him  as 
mine,  and  "  walk  in  his  name."  David's  vow  must 
be  ours;  that  we  will  "keep  God's  righteous  judg- 
ments;" that  we  will  keep  in  them  as  our  way,  keep 
to  them  as  our  rule ;  that  we  will  keep  them  as  the 
apple  of  our  eye,  keep  them  always  unto  the  end. 

In  the  strength  of  the  grace  of  Jesus  Christ,  we 
must  here  solemnly  promise  and  vow, 

(1.)  That  we  will  make  religion  our  business. — 
It  is  our  great  business  in  this  world,  to  serve  the 
honour  of  him  that  made  us,  and  secure  the  happi- 
ness we  were  made  for:  this  we  must  mind  as  our 
business,  and  not,  as  most  do,  make  a  by-business 
of  it.  Religion  must  be  our  calling;  the  calling  we 
resolve  to  live  in,  and  hope  to  live  by:  in  the  ser- 
vices of  it  we  must  be  constant  and  diligent,  and 
as  in  our  element.  Other  things  must  give  way  to 
it,  and  be  made,  as  much  as  may  be,  serviceable  to 
it.  And  this  must  be  our  covenant  with  God  here, 
that,  however  we  have  trifled  hitherto,  henceforward 
we  will  mind  religion  as  the  one  thing  needful,  and 
not  be  slothful  in  the  business  of  it,  but  fervent  in 
spirit,  serving  the  Lord.  And  art  thou  willing,  my 
soul,  thus  to  devote  thyself  entirely  to  the  service 
of  thy  God?  Shall  that  engage  thy  cares,  fill  thy 
thoughts,  command  thy  time,  and  give  law  to  the 
whole  man?  Let  this  matter  be  settled  then,  in  this 
day's  vows,  and  resolve  to  live  and  die  by  it. 

(2.)  That  we  will  make  conscience  of  inside  godli- 
ness.— Having  in  our  covenant  given  God  our  hearts, 
which  is  what  he  demands,  we  must  resolve  to  em- 
ploy them  for  him;  for  without  doubt,  he  is  a  Jew, 
he  is  a  Christian,  that  is  one  inwardly;  and  that  is  cir- 
cumcision, that  is  baptism,  that  is  true  and  pure  reli- 
gion, "  which  is  of  the  heart,  in  the  spirit,  and  not  in 
the  letter;" — that  we  are  really,  what  we  are  inward- 
ly :  and  they  only  are  the  true  worshippers,  that  wor- 


228  communicant's  companion. 

ship  God  in  tho  spirit.  This  is  the  power  of  godliness, 
without  wliich  tlie  form  is  but  a  carcass,  but  a  sha- 
dow. "  The  king's  daughter  is  all  glorious  within." 
This,  therefore,  we  must  resolve  in  the  strength  of 
the  grace  of  God,  that  we  will  keep  our  hearts  with 
all  diligence,  keep  them  fixed,  fixed  upon  God;  that 
the  desire  of  our  souls  shall  ever  be  towards  God; 
our  hearts  shall  be  lifted  up  to  God  in  every  prayer, 
and  their  doors  and  gates  thrown  open  to  admit  his 
word ;  and  that  our  constant  care  shall  be  about  the 
"  hidden  man  of  the  heart,  in  that  which  is  not  cor- 
ruptible;" so  approving  ourselves  to  God  in  our  in- 
tegrity, in  every  thing  we  do  in  religion. 

(3.)  That  we  will  live  a  life  of  communion  with 
God. — Without  controversy,  great  is  this  mystery  of 
godliness;  if  there  be  a  heaven  upon  earth,  certainly 
this  is  it,  by  faith  to  set  the  Lord  always  before  us, 
having  an  eye  to  him  with  suitable  affections,  as  the 
first  cause,  and  last  end,  of  all  things  that  concern  us; 
and  so  having  communion  with  him  in  providence  as 
well  as  ordinances.  When  we  receive  the  common 
comforts  of  every  day  from  his  hand  with  love  and 
thankfulness;  and  bear  the  common  crosses  and  dis- 
appointments of  every  day,  as  ordered  by  his  will, 
with  patience  and  submission;  when  we  commit 
every  day's  care  to  him,  and  manage  every  day's 
business  and  converse  for  him,  having  a  constant  ha- 
bitual regard  to  God  in  the  settled  principles  of  the 
divine  life,  and  frequent  actual  out-goings  of  soul  to- 
wards him  in  pious  ejaculations,  the  genuine  expres- 
sions of  devout  affections ;  then  we  live  a  life  of  com- 
munion with  God.  Did  we  know  by  experience, 
what  it  is  to  live  such  a  life  as  this,  we  would  not 
exchange  the  pleasures  of  it,  for  the  peculiar  treasures 
of  kings  and  provinces. 

Engage  thyself,  then,  my  soul,  elevate  thyself  to 
this  spiritual  and  divine  life,  tiiat  every  day  may  be 
thus  with  thee  a  communion-day,  and  thy  constant 
fellowship  may  be  with  the  Father,  and  with  his  Son, 
Jesus  Clirist,  by  the  Spirit.  Let  me  resolve  hence- 
forward to  live,  more  than  I  have  liitlierto  done,  a 


communicant's  companion.  229 

life  of  complacency  in  God,  in  his  beauty,  bounty, 
and  benignity ;  a  life  of  dependence  upon  God,  upon 
his  power,  providence,  and  promise;  a  life  of  devo- 
tedness  to  God,  to  the  command  of  his  word,  to  the 
conduct  of  his  Spirit,  and  the  disposal  of  his  provi- 
dence ;  and  thus  to  walk  with  God  in  all  holy  con- 
versation. 

(4.)  That  Ave  will  keep  heaven  in  our  eye,  and 
take  up  with  nothing  short  of  it. — We  are  made  for 
another  world,  and  we  must  resolve  to  set  our  hearts 
upon  that  world,  and  have  it  always  in  our  eye; 
seeking  the  things  that  are  above,  and  slighting 
things  below  in  comparison  with  them,  as  those  that 
are  born  from  heaven,  and  bound  to  heaven.  Bind 
thyself,  my  soul,  with  this  bond,  that,  "  forgetting 
the  things  that  are  behind,  as  one  that  hath  not  yet 
attained,  neither  is  already  perfect,"  thou  wilt  reach 
forth  to  those  things  that  are  before,  "  pressing  for- 
wards towards  the  mark,  for  the  prize  of  the  high 
calling."  My  treasure  is  in  heaven — my  head,  and 
hope,  and  home,  are  there :  I  shall  never  be  well  till 
I  am  there ;  there,  therefore,  shall  my  heart  be,  and  to 
that  recompense  of  reward  I  will  ever  have  respect; 
with  an  eye  to  that  joy  and  glory  set  before  me  in 
the  other  world,  I  will,  by  the  grace  of  God,  pa- 
tiently run  the  race  of  godliness  set  before  me  in  this 
world. 

2.  We  must,  by  a  solemn  vow,  oblige  ourselves  to 
some  duties  of  religion  in  particular. — As  it  is  good 
to  engage  ourselves  by  covenant  against  particular 
sins,  that,  by  the  help  of  resohition,  our  resistance 
of  them  may  be  invigorated;  so  it  is  good  to  engage 
ourselves  to  particular  duties,  that  we  may  be  quick- 
ened diligently  to  apply  ourselves  to  them,  and  may 
see  our  work  before  us. 

(1.)  We  should  particularly  oblige  ourselves  to 
those  duties,  with  the  neglect  of  which  our  own 
consciences  have  charged  us.  We  have  known  that 
good  which  our  own  hearts  tell  us  we  have  not  done; 
we  find  upon  reflection,  it  may  be,  that  we  have  not 
been  constant  in  our  secret  devotion,  that  we  have 
20 


230  communicant's  companion. 

not  done  that  good  in  our  families  which  \vc  should 
have  done;  we  have  been  barren  in  good  discourse, 
careless  of  our  duty  to  the  souls  of  others,  backward 
to  works  of  charity,  unfurnished  for  and  indisposed  to 
religious  exercises;  in  these,  or  other  things,  wherein 
we  are  conscious  to  ourselves  that  we  have  been  de- 
fective, we  nnist  covenant  for  the  future  to  be  more 
circumspect  and  industrious,  that  our  works  may 
be  found  filled  up  before  God.  When  the  Jews  in 
Nehemiah's  time  made  a  sure  covenant,  wrote  it, 
and  sealed  to  it,  they  inserted  particular  articles,  re- 
lating to  those  branches  of  God's  service  which  had 
been  neglected,  and  made  ordinances  for  themselves, 
according  to  the  ordinances  that  God  had  given  them; 
so  should  we  do,  as  an  evidence  of  the  sincerity  of 
our  repentance  for  our  former  omissions,  both  of  duty 
and  in  duty.  That  Avork  of  our  Lord,  wherein  we 
have  been  most  wanting,  in  that  we  must  covenant 
to  abound  most,  that  we  may  redeem  the  time. 

(2.)  We  should  particularly  oblige  ourselves  to 
those  duties  which  we  have  found  by  experience  to 
contribute  most  to  the  support  and  advancement  of 
the  life  and  power  of  godliness  in  our  hearts.  They 
that  have  carefully  observed  themselves,  perhaps  can 
tell  what  those  religious  exercises  are,  which  they 
have  found  to  be  most  serviceable  to  the  prosperity 
of  their  souls,  and  by  which  they  have  reaped  most 
spiritual  benefit  and  advantage.  Have  our  hearts 
been  most  enlarged  in  secret  devotion?  Has  God 
sometimes  met  us  in  our  closets  with  special  comforts, 
and  the  unusual  manifestations  of  himself  to  our 
souls?  Let  us  from  thence  take  an  indication,  and 
covenant  to  be  more  and  longer  alone  in  secret  com- 
munion with  God.  Have  public  ordinances  been  to 
us  as  green  pastures,  and  have  we  sat  down  by  them 
with  delight  ?  Let  us  resolve  to  be  so  much  the 
more  diligent  in  our  attendance  on  them,  and  wait 
more  closely  at  those  gates  where  we  have  so  often 
been  abundantly  satisfied.  Though  one  duty  must 
never  be  allowed  to  trench  upon  another,  yet  those 
duties  which  we  have  found  to  be  the  most  effectual 


communicant's  companion.  231 

means  of  increasing  our  acquaintance  with  God,  con- 
firming our  faith  in  Christ,  and  furthering  us  in  our 
way  to  heaven,  we  should,  with  a  peculiar  care,  en- 
gage ourselves  to. 

Though  God  has  strictly  commanded  us  the  great 
and  necessary  acts  of  religious  worship,  yet,  for  the 
trial  of  our  holy  ingenuity  and  zeal,  he  has  left  it  to  us 
to  determine  many  of  the  circumstances.  That  even 
instituted  sacrifices  may  be  in  some  respects  free-will 
offerings,  he  has  commanded  us  to  pray  and  read  the 
Scriptures,  but  has  not  told  us  just  how  often  and 
how  long  we  must  pray  and  read.  Here,  therefore, 
it  is  proper  for  us  to  bind  ourselves  to  that  which  will 
best  answer  the  intention  of  the  command  in  general, 
best  agree  with  the  circumstances  we  are  in,  and  best 
advance  the  interests  of  our  souls ;  in  which  we  must 
take  heed,  on  the  one  hand,  that  we  indulge  not  spi- 
ritual sloth,  by  contenting  ourselves  with  the  least 
proportions  of  time  that  may  be,  much  less  by  con- 
fining ourselves  to  them;  and,  on  the  other  hand, 
that  we  make  not  religious  exercises  a  task  and  bur- 
den to  ourselves,  by  binding  ourselves  to  that,  at  all 
times,  which,  in  an  extraordinary  fervour  of  devotion, 
is  easy  and  little  enough.  In  making  resolutions  of 
this  kind,  we  ought  to  be  cautious,  and  not  hasty  to 
utter  any  thing  before  God,  that  we  may  not  after- 
wards say  before  the  angel,  "  It  was  an  error." 
Though  such  is  the  decay  of  Christian  zeal  in  the 
age  we  live  in,  that  few  need  this  caution,  yet  it 
must  be  inserted,  "  because  it  is  a  snare  to  a  man  to 
devour  that  which  is  holy,  and  after  vows  to  make 
inquiry." 

(3.)  We  should  particularly  oblige  ourselves  to 
those  duties  by  which  we  have  opportunities  of  glo- 
rifying God,  adorning  our  profession,  and  doing  good 
in  our  places.  We  are  not  born  for  ourselves,  nor 
bought  for  ourselves;  we  are  born  for  God,  and 
bought  for  Christ :  and  both  as  men  and  as  Christians, 
Ave  are  members  one  of  another,  and  we  ought  to 
sit  down  and  consider  how  we  may  trade  with  the 
talent  with  which  we  are  intrusted,  though  it  be  but 


232  communicant's  companion, 

one,  to  the  glory  of  our  Creator,  the  honour  of  our 
Redeemer,  and  the  good  of  our  brethren.  The  hb- 
eral  and  pious  devise  liberal  and  pious  tilings,  and 
oblige  themselves  to  them.  Think  then,  my  soul,  not 
only  what  must  I  do,  but  what  may  I  do  for  God, 
who  lias  done  such  great  things  for  me?  How  may 
I  be  serviceable  to  the  interests  of  God's  kingdom 
among  men?  What  can  I  do  to  promote  the  strength 
and  beauty  of  the  church,  and  the  welfare  of  precious 
souls?  And  if  we  have  thought  of  any  thing  of  this 
kind  that  falls  within  the  sphere  of  our  activity, 
though  but  a  low  and  narrow  sphere,  it  may  do  well, 
when  we  find  ourselves  in  a  good  frame  at  the  table 
of  the  Lord,  by  a  solemn  vow,  with  due  caution,  to 
oblige  ourselves  to  it,  that  we  may  not  leave  room 
for  a  treacherous  heart  to  start  back.  Thus  Jacob, 
for  the  perpetuating  the  memory  of  God's  favour  to 
him,  made  it  a  part  of  his  vow — "  This  stone  which 
I  have  set  for  a  pillar,  shall  be  God's  house."  Thus 
Hannah  vowed,  that  if  God  would  give  her  a  son, 
she  would  give  him  to  the  Lord.  It  is  one  of  the 
rules  prescribed  concerning  cost  or  pains  bestowed 
for  pious  and  charitable  uses — "  Every  man  accord- 
ing as  he  purposeth  in  his  heart,  so  let  him  give,  so 
let  him  do."  Now,  lest  that  purpose  should  fail  and 
come  to  nothing,  it  is  good,  when  the  matter  of  it  is 
well  digested,  to  bring  it  to  a  head  in  a  solemn  pro- 
mise, that  the  tempter  seeing  us  steadfastly  resolved, 
may  cease  soliciting  us  to  alter  our  purpose. 

(4.)  We  should  particularly  oblige  ourselves  to  the 
duties  of  our  respective  callings  and  relations.  Much 
of  Christian  obedience  lies  in  these  instances;  and 
in  them  we  are  especially  called  to  serve  God  and 
our  generation,  and  should  therefore  bind  ourselves 
to  do  so. 

They  that  are  in  places  of  public  trust  and  power, 
should  here  oblige  themselves,  by  a  solemn  vow,  to 
be  faithful  to  the  trust  reposed  in  them,  and  to  use 
their  power  for  the  public  good.  They  that  rule 
over  men,  must  here  covenant  that  they  will  be  just, 
ruling  in  the  fear  of  God.     Their  oaths  must  here 


communicant's  companion.  233 

be  ratified,  and  David's  promise  must  be  theirs — 
"  When  I  shall  receive  the  congregation,  I  will  judge 
uprightly."  This  ought  to  be  seriously  considered 
by  all  those  who  receive  this  holy  sacrament  at  their 
admission  into  the  magistracy.  When  publicans  and 
soldiers  submitted  to  the  baptism  of  John,  and  there- 
by obliged  themselves  to  live  a  holy  life,  they  asked 
and  received  of  John  instructions  how  to  discharge 
the  duty  of  their  respective  employments;  for,  when 
we  vow  to  keep  God's  commandments,  though  we 
must  have  a  universal  respect  to  them  all,  yet  we 
must  have  a  special  regard  to  those  precepts  which 
relate  to  the  calling  wherein  we  are  called,  whatever 
it  is. 

The  stewards  of  the  mysteries  of  God,  when  they 
administer  this  ordinance  to  others,  receive  it  them- 
selves as  an  obligation  upon  them  to  stir  up  the  gift 
that  is  in  them,  that  they  may  make  full  proof  of 
their  ministry.  Their  ordination  vows  are  repeated 
and  confirmed  in  every  sacrament,  and  they  are 
again  sworn  to  be  true  to  Christ  and  souls.  He  that 
ministereth  about  holy  things,  must  here  oblige  him- 
self to  "wait  on  his  ministering;  he  that  teacheth, 
on  teaching;  he  that  exhorteth,  on  exhortation." 

Governors  of  families  must  here  oblige  themselves, 
as  David  did,  to  walk  before  their  houses  in  a  perfect 
way,  with  a  perfect  heart ;  and  they  must  affix  this 
seal  to  Joshua's  resolution,  that,  whatever  others  do, 
"  they  and  their  houses  will  serve  the  Lord."  Here 
they  must  consecrate  to  God  a  church  in  their  house, 
and  bind  themselves  to  set  up,  and  always  to  keep 
up,  both  an  altar  and  a  throne  for  God  in  their  habi- 
tation, that  they  may  approve  themselves  the  spirit- 
ual seed  of  faithful  Abraham,  who  was  famous  for 
family  religion.  And  inferior  relations  must  here 
oblige  themselves  to  do  the  duty  they  owe  to  their 
superiors:  children  to  be  dutiful  to  their  parents,  ser- 
vants to  be  obedient  to  their  masters;  yea,  all  of  us 
to  be  subject  one  to  another.  They  that  are  under 
the  yoke,  as  the  apostle  speaks,  may  here  make  the 
yoke  they  are  under  easy  to  them,  by  obliging  them- 
20* 


234  communicant's  companion. 

selves  to  draw  in  it  from  a  principle  of  duty  to  God, 
and  gratitude  to  Christ,  which  will  both  sanctify  and 
sweeten  the  hardest  services  and  submission. 

Whatever  our  employments  are,  and  our  dealings 
with  men,  we  must  here  promise  and  avow,  that  we 
will  be  strictly  just  and  honest  in  them;  that  what- 
ever temptations  we  may  be  under  to  the  contrary  at 
any  time,  we  will  make  conscience  of  "  rendering  to 
all  their  due,  and  of  speaking  the  truth  from  the 
heart;  that  we  will  walk  uprightly,  and  work  right- 
eousness, despise  the  gain  of  oppression,  and  shake 
our  hand  from  holding  of  bribes;"  knowing  that  they 
who  do  so  "shall  dwell  on  high,  their  place  of  de- 
fence shall  be  the  munition  of  rocks,  bread  shall  be 
given  them,  and  their  water  shall  be  sure,"  We 
find  it  upon  record,  to  the  honour  of  Christ's  holy 
religion,  when  it  was  first  planted  in  the  world,  that 
Pliny,  a  heathen  magistrate,  and  a  persecutor  of 
Christianity,  giving  an  account  to  the  Emperor  Tra- 
jan, of  what  he  had  discovered  concerning  the  Chris- 
tians, in  an  epistle  yet  extant,  acknowledges,  that  in 
their  religious  assemblies  they  bound  themselves  by 
a  "  sacrament,"  that  is,  by  an  oath,  not  to  do  any 
thing  evil;  that  they  would  not  rob  or  steal,  or  com- 
mit adultery;  that  they  would  never  be  false  to  any 
trust  reposed  in  them,  never  deny  any  thing  that  was 
put  into  their  hands  to  keep;  and  the  like.  The  same 
is  still  the  true  intent  and  meaning  of  this  service;  it 
is  the  bond  of  a  covenant,  added  to  the  bond  of  a 
command,  that  we  "  do  justly,  love  mercy,  and  walk 
humbly  with  our  God." 

Come  then,  my  soul,  come  under  these  bonds, 
come  willingly  and  cheerfully  under  them.  He  that 
bears  an  honest  mind  does  not  startle  at  assurances; 
be  not  afraid  to  promise  that  which  thou  art  already 
bound  to  do;  for  these  vows  will  rather  facilitate  thy 
duty,  than  add  to  the  dilFiculty  of  it ;  the  faster  thou 
findest  thyself  fixed  to  that  which  is  good,  the  less 
there  will  be  of  uneasy  hesitation  and  wavering 
concerning  it,  and  the  less  danger  of  being  tempted 
from  it. 


communicant's  companion.  235 

Only  remember,  that  all  these  vows  must  be  made 
with  an  entire  dependence  upon  the  strength  and 
grace  of  Jesus  Christ,  to  enable  us  to  make  them 
good.  We  have  a  great  deal  of  reason  to  distrust 
ourselves,  so  weak  and  treacherous  are  our  hearts. 
Peter  betrayed  himself  by  confiding  in  himself,  when 
he  said,  "  Though  I  should  die  with  thee,  yet  will 
I  not  deny  thee."  But  we  have  encouragement 
enough  to  trust  in  Christ:  in  his  name  therefore  let 
us  make  our  vows,  in  his  grace  let  us  be  strong; 
surely  "  in  the  Lord  alone  have  we  righteousness 
and  strength;"  he  is  the  surety  of  the  covenant  for 
both  parties:  into  his  custody,  therefore,  and  under 
the  protection  of  his  grace,  let  us  put  our  souls,  and 
we  shall  find  he  is  able  to  keep  what  we  commit  to 
him. 


CHAPTER  XII. 


DIRECTIOIVS    CONCERNING    THE     FRAME    OF     OUR     SPIRITS 
WHEN  WE  COME  AWAY  FROM  THIS  ORDINANCE. 

I.  We  must  come  from  this  ordinance  admiring  the  condescension 
of  the  divine  grace  to  us;  considering  our  meanness  by  nature, 
and  our  vileness  by  sin.  II.  Lamenting  our  manifold  defects, 
either  trembling,  or  at  least  blushing.  III.  Rejoicing  in  Christ, 
and  the  great  love  wherewith  he  has  loved  us ;  expressing  itself 
in  praises  to  God,  and  encouragements  to  ourselves.  IV.  Much 
quickening  to  every  good  work.  V.  With  a  watchful  fear  of 
Satan's  wiles,  and  a  firm  resolution  to  stand  our  ground  against 
them.  Let  us  therefore  fear,  and  therefore  fix.  Vl.  Praying  that 
God  will  fulfil  his  promises  to  us,  and  enable  us  to  fulfil  ours  to 
him.  VII.  With  a  charitable  disposition,  to  love  our  fellow  Chris- 
tians, to  give  to  the  poor,  and  forgive  injuries.  VIII.  Longing 
for  heaven.  Our  complaints  and  our  comforts  should  make  us 
long  for  heaven. 

They  that  have  fellowship  with  the  Father,  and 
with  his  Son  Jesus  Christ,  at  the  table  of  the  Lord, 
whose  hearts  are  enlarged  to  send  forth  the  workings 
of  pious  and  devout  affections  towards  God,  and  to 
take  in  the  communication  of  divine  light,  life,  and 


236  communicant's  companion. 

love  from  him,  cannot  but  say,  as  Peter  did  upon  the 
holy  mount,  "  Lord,  it  is  good  for  us  to  be  here;  here 
let  us  make  tabernacles."  They  sit  down  under  the 
refreshing  shadow  of  this  ordinance  with  delight,  and 
its  fruit  is  sweet  unto  their  taste.  Here  they  could 
dwell  all  the  days  of  their  life,  beholding  the  beauty 
of  the  Lord,  and  incjuiring  in  his  temple.  But  it  is 
not  a  continual  feast:  we  must  come  down  from  this 
mountain;  these  sweet  and  precious  minutes  are  soon 
numbered  and  finished;  supper  is  ended,  thanks  are 
returned,  the  guests  are  dismissed  with  a  blessing, 
the  hymn  is  sung,  and  we  go  out  to  the  Mount  of 
Olives;  even  in  this  Jerusalem,  the  city  of  our  solem- 
nities, we  have  not  a  continuing  city.  Jacob  has  an 
opportunity  of  wrestling  with  the  angel  for  a  while, 
but  he  must  "  let  him  go,  for  the  day  breaks,"  and 
he  has  a  family  to  look  after,  a  journey  to  prosecute, 
and  the  affairs  thereof  call  for  his  attendance.  We 
must  not  be  always  at  the  Lord's  table;  the  high 
priest  himself  must  not  be  always  within  the  veil,  he 
must  go  out  again  to  the  people  when  his  service  is 
performed.  Now,  it  ought  to  be  as  much  our  care 
to  return  in  a  right  manner  from  the  ordinance,  as  to 
approach  in  a  right  manner  to  it.  That  caution  is 
here  needful:  "  Look  to  yourselves,  that  we  lose  not 
those  things  which  we  have  wrought,"  "which  we 
have  gained," — so  some  read  it.  Have  we  in  this 
ordinance  wrought  any  thing,  or  gained  any  thing 
that  is  good?  We  are  concerned  to  see  to  it,  that  we 
do  not  undo  what  we  have  wrought,  and  let  slip 
what  we  have  gained. 

When  the  solemnity  is  done,  oin*  work  is  not  done ; 
still  we  must  be  pressing  forwards  in  our  duty.  This 
perhaps  is  the  mystery  of  that  law  in  Ezekiel's  tem- 
ple service,  that  they  should  not  return  from  worship- 
ping before  the  Lord,  in  the  solemn  feasts,  "  through 
the  same  gate  by  which  they  entered  in,  but  by  that 
over  against  it."  Forgetting  those  things  which  are 
behind,  still  we  must  read;  tbrth  to  those  things  which 
are  before. 

Let  us  inquire,  then,  What  is  to  be  done,  at  our 


communicant's  companion.  837 

coming  away  from  the  ordinance,  for  the  preserving 
and  improving  of  the  impressions  of  it? 

I.  We  should  come  from  this  ordinance,  admiring 
the  condescension  of  the  divine  grace  to  us. — Great 
are  the  honours  which  have  here  been  done  us,  and 
the  favours  to  which  here  we  have  been  admitted: 
the  God  who  made  us  has  taken  us  into  covenant 
and  communion  with  himself;  the  King  of  kings  has 
entertained  us  at  his  table,  and  there  we  have  been 
feasted  with  the  dainties  of  heaven,  abundantly  satis- 
fied with  the  goodness  of  his  house;  exceeding  great 
and  precious  promises  have  been  here  sealed  to  us, 
and  earnests  given  us  of  the  eternal  inheritance:  now, 
if  we  know  ourselves,  this  cannot  but  be  the  matter 
of  our  wonder,  our  joyful,  and  yet  awful  wonder. 

Considering  our  meanness  by  nature,  we  have 
reason  to  wonder  that  the  great  God  should  thus 
advance  us.  Higher  than  heaven  is  above  tlie  earth, 
is  God  above  us;  between  heaven  and  earth  there 
is,  though  a  vast,  yet  only  a  finite  distance :  but  be- 
tween God  and  man  there  is  an  infinite  dispropor- 
tion. "What  is  man,  then,  (man  that  is  a  worm, 
and  the  son  of  man  that  is  a  worm,)  that  he  should 
be  thus  visited  and  regarded,  thus  dignified  and  pre- 
ferred?" That  favour  done  to  Israel  sounds  great: 
"  Man  did  eat  angels'  food;"  but  here  man  is  feasted 
with  that  which  was  never  angels'  food,  the  "  flesh 
and  blood  of  the  Son  of  man,"  which  gives  life  to 
the  world.  Solomon  himself  stood  amazed  at  God's 
condescending  to  take  possession  of  that  magnificent 
temple  he  had  built ;  "  but  will  God  in  very  deed 
dwell  with  men  on  the  earth?"  And,  which  is  more, 
shall  men  on  the  earth  dwell  in' God,  and  make  the 
Most  High  their  habitation?  If  great  men  look  with 
respect  upon  those  that  are  much  their  inferiors,  it  is 
because  they  expect  to  receive  honour  and  advan- 
tage by  them ;  "  but  can  a  man  be  profitable  unto 
God?"  No,  he  cannot;  "our  goodness  extendeth 
not  unto  him."  He  was  from  eternity  happy  with- 
out us,  and  would  have  been  so  to  eternity,  if  we 
had  never  been,  or  had  been  miserable ;  but  we  are 


238  communicant's  companion. 

undone,  undone  for  ever,  if  his  goodness  extends  not 
to  ns:  he  needs  not  our  services,  but  we  need  his 
favours;  men  adopt  others  because  they  are  child- 
less, but  God  adopts  us  purely  because  we  are  father- 
less. It  was  no  excellency  in  us  that  recommended 
us  to  his  love,  but  poverty  and  misery  made  us  pro- 
per objects  of  his  pity. 

Come  then,  my  soul,  and  compose  thyself  as  king 
David  did,  when,  having  received  a  gracious  message 
from  heaven,  assuring  him  of  God's  kind  mtentions 
to  him  and  his  family,  he  went  in,  and  with  a  great 
fixedness  of  mind  sat  before  the  Lord;  and  sky,  as 
he  said,  "  Who  am  I,  0  Lord  God,  and  what  is  my 
house,  that  thou  hast  brought  me  hitherto?"  That  I 
should  be  so  kindly  invited  to  the  table  of  the  Lord, 
and  so  splendidly  treated  there  ?  That  one  so  mean 
and  worthless  as  I  am,  the  poorest  dunghill-worni 
that  ever  called  God  Father,  should  be  placed  among 
the  children,  and  fed  with  the  children's  bread  ?  And 
yet,  as  if  this  were  a  "  small  thing  in  thy  sight,  0 
Lord  God,  thou  hast  spoken  also  concerning  thy 
servant  for  a  great  while  to  come,"  even  as  far  as 
eternity  itself  reaches;  and  thus  "thou  hast  regarded 
me  according  to  the  estate  of  a  man  of  high  degree," 
though  I  am  nothing,  yea,  less  than  nothing,  and 
vanity.  "  And  is  this  the  manner  of  men,  0  Lord 
God?"  Could  men  expect  thus  to  be  favoured? 
No ;  but  thou  givest  to  men,  not  according  to  their 
poverty,  but  according  to  thy  riches  in  glory.  Do 
great  men  use  to  condescend  thus?  No;  it  is  usual 
with  them  to  take  state  upon  them,  and  to  oblige  their 
inferiors  to  keep  their  distance;  but  we  have  to  do 
with  one  that  is  God,  and  not  man;  whose  thoughts 
of  love  are  as  much  aliove  ours,  as  his  thoughts 
of  wisdom  are;  and  therefore,  as  it  follows  there, 
"What  can  David  say  more  unto  thee?"  What 
account  can  I  give  of  this  unaccountable  favour? 
"  It  is  for  thy  word's  sake,  and  according  to  thine 
own  heart,"  for  the  performance  of  thy  purposes  and 
promises,  that  "  thou  hast  done  all  these  great  tilings, 
to  make  thy  servant  know  them." 


communicant's  companion.  239 

Considering  our  vileness  by  sin,  we  have  yet  more 
reason  to  wonder  that  the  holy  God  should  thus 
favour  us.  We  are  not  only  worms  of  the  earth, 
below  his  cognizance,  but  a  generation  of  vipers,  ob- 
noxious to  his  curse;  not  only  unworthy  of  his  love 
and  favour,  but  worthy  of  his  wrath  and  displeasure. 
How  is  it,  then,  that  we  are  brought  so  near  unto 
him,  who  deserved  to  have  been  sentenced  to  an 
eternal  separation  from  him?  He  has  said,  "The 
foolish  shall  not  stand  in  his  sight."  Foolish  we 
know  we  are,  and  yet  we  are  called  to  sit  at  his  table, 
being  through  Christ  reconciled  to  him,  and  brought 
into  covenant  with  him.  Justice  might  have  set  us 
as  criminals  at  his  bar;  but  behold,  mercy  sets  us 
as  children  at  his  board :  and  it  is  a  miracle  of  mercy, 
mercy  that  is  the  wonder  of  angels,  and  will  be  the 
eternal  transport  of  glorified  saints.  See  how  much 
we  owe  to  the  Redeemer,  by  whom  we  have  access 
into  this  grace. 

Let  me  therefore  set  myself,  and  stir  up  myself,  to 
admire  it;  I  have  more  reason  to  say  than  Mephibo- 
sheth  had,  when  David  took  him  to  eat  bread,  at  his 
table  continually,  "  What  is  thy  servant,  that  thou 
shouldest  look  upon  such  a  dead  dog  as  I  am?"  I 
am  less  than  the  least  of  God's  mercies,  and  yet  he 
hath  not  withheld  the  greatest  from  me !  I  have 
forfeited  the  comforts  of  my  own  table,  and  yet  I 
am  feasted  with  the  comforts  of  the  Lord's  table ! 
I  deserve  to  have  had  the  cup  of  the  Lord's  indigna- 
tion put  into  my  hand,  and  to  have  drunk  the  dregs 
of  it;  but  behold,  I  have  been  treated  with  the  cup 
of  salvation!  Were  ever  traitors  made  favourites? 
Such  traitors  made  such  favourites  ?  Who  can  suf- 
ficiently admire  the  love  of  the  Redeemer,  who  "  re- 
ceived gifts  for  men,  yea,  even  for  the  rebellious 
also,"  upon  their  return  to  their  allegiance,  "that 
the  Lord  God  might  dwell  among  them?"  And 
have  I  shared  in  these  gifts,  notwithstanding  my  re- 
bellions? This  is  the  Lord's  doing,  and  it  is  marvel- 
lous. Whence  is  this  to  me,  that  not  the  mother  of 
my  Lord,  but  my  Lord  himself  should  come  to  me? 


240  communicant's  companion. 

that  he  should  thus  prevent  me,  thus  distinguish 
me  with  his  favours  ?  "  Lord !  how  is  it  that  thou 
wilt  manifest  thyself  to  me,  and  not  unto  the  world?" 

II.  We  should  come  from  this  ordinance  lamenting 
our  own  manifold  defects  and  infirmities  in  our  at- 
tendance upon  God  in  it. — When  we  look  back  upon 
the  solemnity,  we  find,  that  as  we  cannot  speak  well 
enongh  of  God  and  of  his  grace,  so  we  cannot  speak 
ill  enough  of  ourselves,  and  of  the  folly  and  treach- 
ery of  our  own  hearts.  Now,  conscience,  thou  art 
charged  in  God's  name  to  do  thine  office,  and  to  ac- 
complish a  diligent  search;  review  the  workings  of 
thy  soul  in  this  ordinance  distinctly  and  impartially. 

And  if  upon  search  thou  findest  cause  to  suspect 
that  all  has  been  done  in  hypocrisy,  then  set  thy  soul 
a  trembling;  for  its  condition  is  sad,  and  highly  dan- 
gerous. If  I  have  been  here  pretending  to  join  my- 
self in  a  covenant  with  God,  while  I  continue  in 
league  with  the  world  and  the  flesh;  pretending  to 
receive  the  pardon  of  my  sins,  when  I  never  repent- 
ed of  them,  nor  designed  to  forsake  them;  I  have 
but  deceived  myself,  and  have  reason  to  fear  that  I 
shall  perish  at  last  with  a  lie  in  my  right  hand.  While 
this  conviction  is  fresh  and  sensible,  let  care  be  taken 
to  mend  the  matter;  and,  blessed  be  God,  it  may  be 
mended.  Have  I  reason  to  fear  that  my  heart  is 
not  right  in  the  sight  of  God,  and  that  therefore  I 
have  no  part  nor  lot  in  the  matter,  but  am  in  the  gall 
of  bitterness,  and  bond  of  iniquity  ?  I  must  then 
take  the  advice  which  Peter  gave  to  Simon  Magus, 
when  he  perceived  that  to  be  his  condition,  after  he 
had  received  the  sacrament  of  baptism:  "Repent, 
therefore,  of  this  thy  wickedness,  and  pray  God,  if 
perhaps  the  thought  of  thine  heart  may  be  forgiven 
thee."  Let  that  be  done  with  a  double  care  after 
the  ordinance,  which  should  have  been  done  before. 

But  if  upon  search  thou  findest  that  there  has 
been,  throngh  grace,  truth  in  the  inward  part;  yet 
set  thy  soul  a  blushing,  for  it  has  not  been  cleansed 
according  to  the  purification  of  the  sanctuary.  When 
we  would  do  good,  evil  is  present  with  us;  our  wine 


communicant's  companion.  241 

is  mixed  with  water,  and  our  gold  with  dross;  and 
who  is  there  that  "  doeth  good,  and  sinneth  not" 
even  in  his  doing  good?  We  find,  by  sad  experience, 
that  the  sons  of  God  never  come  together  but  Satan 
comes  also  among  them,  and  stands  at  their  right 
hand  to  resist  them;  and  that,  wherever  we  go,  we 
carry  about  with  us  the  remainders  of  corruption,  a 
body  of  death,  which  inclines  us  to  that  which  is  evil, 
and  indisposes  us  to  that  which  is  good.  If  the  spirit 
be  willing,  yet,  alas !  the  flesh  is  weak,  and  we  cannot 
do  the  things  that  we  would. 

0  what  reason  have  I  to  be  ashamed  of  myself, 
and  blush  to  lift  up  my  face  before  God,  when  I  re- 
view the  frame  of  my  heart  during  my  attendance  on 
this  ordinance !  How  short  have  I  come  of  doing 
my  duty,  according  as  the  work  of  the  day  required ! 
My  thoughts  should  have  been  fixed,  and  the  sub- 
jects presented  to  them  to  fix  upon,  Avere  curious 
enough  to  engage  them,  and  copious  enough  to  em- 
ploy them;  and  yet  they  went  with  the  fool's  eyes 
unto  the  ends  of  the  earth,  and  wandered  after  a 
thousand  impertinencies.  A  little  thing  served  to 
give  them  a  diversion  from  the  contemplation  of  the 
great  things  set  before  me.  My  affections  should 
have  been  raised  and  elevated,  but  they  were  low 
and  flat,  and  little  moved;  if  sometimes  they  seemed 
to  soar  upwards,  yet  they  soon  sunk  down  again,  and 
the  things  which  remained  were  ready  to  die.  My 
desires  were  cold  and  indifferent,  my  faith  weak  and 
inactive;  nor  were  there  any  workings  of  soul  in  me 
proportionable  to  the  weightiness  of  the  transaction. 
Through  my  own  dulness,  deadness,  and  inadverten- 
cy, I  lost  a  deal  of  time  out  of  a  little,  and  slipped 
much  of  that  which  might  have  been  done  and  got 
there,  if  I  had  been  close  and  diligent. 

This  thought  forbids  us  to  entertain  a  good  conceit 
of  ourselves,  and  our  own  performances,  or  to  build 
any  confidence  upon  our  own  merit.  While  we  are 
conscious  to  ourselves  of  so  much  infirmity  cleaving 
to  our  best  services,  we  must  acknowledge  that  boast- 
ing is  for  ever  excluded;  we  have  nothing  to  glory 

21 


!343  communicant's  companion. 

of  before  God,  nor  can  we  challenge  a  reward  as  of 
debt,  but  mnst  ascribe  all  to  free  grace.  What  good 
there  is  in  us,  is  all  of  God,  and  he  must  have  the 
honour  of  it;  but  there  is  also  much  amiss,  which  is 
all  of  ourselves;  and  we  must  take  the  shame  of  it, 
lamenting  those  sad  effects  of  the  remainder  of  sin  in 
us,  which  we  feel  to  our  loss,  when  we  draw  nigh  to 
God  in  holy  ordinances. 

This  thought  obliges  us,  likewise,  to  rely  on  Christ 
alone  for  acceptance  with  God  in  all  our  religious 
duties:  he  is  that  great  and  gracious  High  Priest, 
who  "bears  the  iniquity  of  the  holy  things,  which 
the  children  of  Israel  hallow  in  their  holy  gifts,"  that, 
notwithstanding  that  iniquity  when  it  is  repented  of, 
"the  gifts  may  be  accepted  before  the  Lord."  Of  his 
righteousness  therefore  we  must  make  mention,  even 
of  his  only;  for  the  most  spiritual  sacrifices  are  ac- 
ceptable to  God  only  through  him.  1  Pet.  ii.  5. 

III.  We  should  come  from  this  ordinance  rejoicing 
in  Jesus  Christ,  and  in  that  great  love  wherewith  he 
has  loved  us. — From  this  feast  we  should  go  to  our 
tents,  as  the  people  went  from  Solomon's  feast  of 
dedication,  "joyful  and  glad  in  heart,  for  all  the 
goodness  that  the  Lord  hath  done  by  David  his  ser- 
vant, for  Israel  his  people."  They  that  went  forth 
weeping,  must  come  back  rejoicing,  as  they  have 
cause,  if  they  "  bring  their  sheaves  with  them."  Has 
God  here  lifted  up  the  light  of  his  countenance  upon 
us?  That  should  "put  gladness  into  our  hearts." 
Have  we  here  lifted  up  our  souls  to  God,  and  joined 
ourselves  to  him  in  an  everlasting  covenant?  We 
have  reason,  with  the  baptized  eunuch,  to  "  go  on 
our  way  rejoicing."  The  day  of  our  espousals  should 
be  the  day  "  of  the  gladness  of  our  hearts."  This 
cup  of  blessing  was  designed  to  be  a  cup  of  consola- 
tion, and  its  wine  ordained  to  make  glad  man's  heart, 
to  make  glad  the  heart  of  the  new  man;  having 
therefore  drunk  of  this  cup,  let  our  souls  "  make  their 
boast  in  the  Lord,  and  sing  in  his  ways,  and  call  him 
their  exceeding  joy." 

Let  this  holy  joy  give  check  to  carnal  mirth ;  for 


communicant's  companion.  243 

having  seen  so  much  reason  to  rejoice  in  Christ  Jesus, 
we  deceive  ourselves,  if  we  rejoice  in  a  thing  of 
nought:  we  are  not  forbidden  to  rejoice,  but  our  joy 
must  be  turned  into  the  right  channel,  and  our  mirth 
sanctified,  which  will  suppress  and  silence  the  laugh- 
ter that  is  mad.  The  frothiness  of  a  vain  mind  must 
be  cured  by  a  religious  cheerfulness,  as  well  as  by  a 
religious  seriousness. 

Let  it  give  check  also  to  the  sorrow  of  the  world, 
and  that  inordinate  grief  for  outward  crosses,  which 
sinks  the  spirits,  dries  the  bones,  and  works  death. 
Why  art  thou  cast  down?  and  why  disquieted  for  a 
light  affliction,  which  is  but  for  a  moment  ?  when 
even  that  is  so  far  from  doing  thee  any  real  prejudice, 
that  it  works  for  thee  a  far  more  exceeding  and  eter- 
nal weight  of  glory.  Learn,  my  soul,  to  sit  down 
upon  the  ruins  of  all  thy  creature-comforts,  by  a 
withered  fig-tree,  a  fruitless  vine,  and  a  blasted  crop, 
and  even  then  to  sing  to  the  praise  and  glory  of  God, 
as  the  God  of  thy  salvation.  When  thou  art  full, 
enjoy  God  in  all;  when  thou  art  empty,  enjoy  all  in 
God. 

Let  this  holy  joy  express  itself  in  praises  to  God, 
and  encouragements  to  ourselves. 

Let  it  express  itself  in  the  thankful  acknowledg- 
ment of  the  favours  we  have  received  from  God.  As 
spiritual  joy  must  be  the  heart  and  soul  of  divine 
praise,  so  divine  praise  must  be  the  breath  and  speech 
of  spiritual  joy.  Whatever  makes  us  joyful,  must 
make  us  thankful.  Do  we  come  from  this  ordinance 
easy  and  pleasant,  and  greatly  refreshed  with  the 
goodness  of  God's  house  ?  Let  the  high  praises  of 
God  then  be  in  our  mouths,  and  in  our  hearts.  This 
is  a  proper  time  for  us  to  be  engaged  with  great 
fixedness,  and  enlarged  with  great  fluency  in  his 
service.  If  we  must  give  thanks  for  the  mercies 
we  receive  at  our  own  table,  which  relate  only  to  a 
perishing  body  and  a  dying  life,  much  more  ought 
we  to  give  thanks  for  the  mercies  we  receive  at  God's 
table,  which  relate  to  an  immortal  soul  and  eternal 
life. 


244  communicant's  companion. 

"When  thou  hast  eaten,  and  art  full,  then  thou 
shalt  bless  the  Lord  thy  God,  for  the  good  land  which 
he  hath  given  thee."  Bless  him  for  a  Canaan  on 
earth,  a  land  of  light,  and  a  valley  of  vision,  in  which 
God  is  known,  and  his  name  great;  and  for  the  com- 
fortable lot  thou  hast  in  that  land,  a  name  among 
God's  people,  and  a  nail  in  his  holy  place,  a  portion 
in  Immanuel's  land;  bless  him  for  a  Canaan  in  hea- 
ven which  he  has  given  thee  the  promise  and  pros- 
pect of,  that  land  flowing  with  milk  and  honey.  Re- 
joice in  hope  of  that,  and  sing  in  hope. 

"Bless  the  Lord,  0  my  soul,  and  let  all  that  is 
within  thee,"  all  thy  thoughts,  and  all  thy  powers,  be 
employed  in  blessing  his  holy  name;  and  all  little 
enough.  0  give  thanks  unto  the  Lord,  for  he  is 
good ;  good  to  all,  good  to  Israel,  good  to  me.  "  I 
will  mention  the  loving-kindnesses  of  the  Lord,  and 
the  praises  ofthe  Lord,  according  to  all  that  the  Lord 
hath  bestowed  on  us."  Give  glory  to  the  exalted 
Redeemer,  and  mention  to  his  praise  the  great  things 
he  has  done  for  us.  "  Worthy  is  the  Lamb  that 
was  slain,"  to  take  the  book,  and  open  the  seals; 
worthy  to  wear  the  crown,  and  sway  the  sceptre  for 
ever;  worthy  to  receive  blessing,  and  honour,  and 
glory  and  power ;  worthy  to  be  adored  by  the  innu- 
merable company  of  angels,  and  the  spirits  of  just 
men  made  perfect;  worthy  to  be  attended  with  the 
constant  praises  of  the  universal  church;  worthy  of 
the  innermost  and  uppermost  place  of  my  heart,  of 
the  best  affections  I  can  consecrate  to  his  praise,  and 
the  best  services  I  can  do  to  his  name;  for  he  was 
slain,  and  has  "redeemed  us  to  God  by  his  blood; 
and  has  made  us  to  our  God  kings  and  priests.  He 
has  loved  us,  and  washed  us  from  our  sins  in  his  own 
blood;"  a  note  of  praise,  which  the  angels  them- 
selves cannot  sing,  though  they  have  many  a  song 
to  which  we  are  strangers.  "  He  loved  me,  and  gave 
himself  for  me,"  to  satisfy  for  my  sin,  and  to  obtain 
eternal  redemption  for  me.  Blessed,  and  for  ever 
blessed,  be  the  great  and  holy  name  of  the  Lord  Je- 
sus— that  name  which  is  as  ointment  poured  forth — 


communicant's  companion.  243 

that  name  which  is  above  every  name,  which  is 
worthy  of,  and  yet  "  exalted  far  above,  all  blessing 
and  praise." 

And  whenever  we  confess  that  Jesus  Christ  is 
Lord,  let  it  always  be  done  to  the  glory  of  God  the 
Father.  His  kindness  and  love  to  man  was  the  ori- 
ginal spring,  and  first  wheel  in  the  work  of  our  re- 
demption. It  was  he  that  "  gave  his  only-begotten 
Son,  delivered  him  up  for  us  all,  and  who  was  in 
Christ  reconciling  the  world  unto  himself;"  glory, 
therefore,  eternal  glory  be  unto  God  in  the  highest, 
for  in  Christ  there  is  on  earth  eternal  peace  and 
good-will  towards  men.  God  hath  in  Christ  glorified 
himself,  we  must  therefore  in  Christ  glorify  him,  and 
make  all  our  joys  and  praises  to  centre  in  him.  In 
the  day  of  our  rejoicing,  this  must  be  the  burden  of 
all  our  songs,  Blessed  be  God  for  Jesus  Christ;  thanks 
be  unto  God  for  this  unspeakable  gift,  the  foundation 
of  all  other  gifts. 

Let  this  holy  joy  speak  encouragement  to  ourselves, 
cheerfully  to  proceed  in  our  Christian  course.  The 
comfort  we  have  had  in  our  covenant  relation  to  God, 
and  interest  in  Christ,  should  put  a  sweetness  into  all 
our  enjoyments,  and  sanctify  them  to  us.  We  must 
see  the  love  of  God  in  them,  and  taste  that  he  is  gra- 
cious, and  this  must  make  them  comforts  indeed  to 
us;  see  the  curse  removed  from  them,  see  a  blessing 
going  along  with  them,  and  then  "  go  thy  way,  eat 
thy  bread  with  joy,  and  drink  thy  wine  with  a  merry 
heart,  for  God  now  accepteth  thy  works."  Have  we 
good  ground  to  hope,  that  through  grace  our  works 
are  accepted  of  God?  If  we  sincerely  aim  at  God's 
acceptance,  make  that  our  end,  and  labour  for  it, 
with  an  eye  to  Christ  as  Mediator,  we  may  hope  that 
our  persons  and  performances  are  accepted;  if  we 
accept  of  God's  works,  accept  the  disposals  of  his 
providence,  and  the  offers  of  his  grace,  with  an  hum- 
ble acquiescence  in  both,  that  will  be  a  good  evidence, 
that  he  accepts  our  works.  And  if  so,  we  have  rea- 
son to  rejoice  with  joy  unspeakable  and  full  of  glory. 
"  Eat  thy  bread  with  joy,"  for  it  is  thy  Father's  gift, 

21* 


?46  communicant's  companion. 

the  bread  wherewith  the  Lord  thy  God  feeds  thee  in 
this  wilderness,  through  which  he  is  leading  thee  to 
the  land  of  promise;  ''drink  thy  wine  with  a  merry 
heart,"  remembering  Christ's  love  more  than  wine  ; 
what  thou  hast,  though  mean  and  scanty,  thou  hast 
it  with  the  blessing  of  God,  which  will  make  the 
little  thou  hast  "better  than  the  riches  of  many 
wicked." 

Rejoice  in  the  Lord  now,  0  my  soul,  rejoice  in 
him  always;  having  kept  this  feast  with  gladness,  as 
Hczekiah  and  his  people  did,  carry  with  thee  some 
of  the  comforts  of  God's  table  to  thine  own,  and  there 
eat  thy  meat  with  gladness,  as  the  primitive  Chris- 
tians did.  Live  a  life  of  holy  cheerfulness,  and  the 
joy  of  the  Lord  will  be  thy  strength. 

IV.  We  should  come  from  this  ordinance  much 
quickened  to  every  good  work. —  Seeing  ourselves 
compassed  about  here  with  so  great  a  cloud  of  wit- 
nesses, bound  by  so  many  engagements,  invited  by 
so  many  encouragements,  and  obliged  to  God  and 
godliness  by  so  many  ties  of  duty,  interest,  and  gra- 
titude; let  us  "  lay  aside  every  weight,  and  the  sin 
that  most  easily  besets  us,"  whatever  it  is,  especially 
the  evil  heart  of  unbelief,  which  is  our  great  hinder- 
ance,  and  "  let  us  run  with  patience  the  race  that  is 
set  before  us,  looking  unto  Jesus."  Let  the  cove- 
nant we  have  renewed,  and  the  comforts  we  have 
received,  make  us  more  ready  to  every  good  duty, 
and  more  lively  in  it;  more  active  and  zealous  for 
the  glory  of  God,  the  service  of  our  generation,  and 
the  welfare  and  prosperity  of  our  own  souls.  From 
what  we  have  seen  and  done  here,  we  may  fetch 
powerful  considerations  to  shame  us  out  of  our  sloth- 
fulness  and  our  backwardness  to  that  which  is  good, 
and  to  stir  us  up  to  the  utmost  diligence  in  our  Mas- 
ter's work. 

When  Jacob  had  received  a  gracious  visit  from 
God,  and  had  made  a  solemn  vow  to  him,  it  follows, 
« Then  Jacob  went  on  his  way."  The  original 
phrase  is  observable:  "  Then  Jacob  lift  up  his  feet." 
After  that  comfortable  night  he  had  at  Bethel,  know- 


communicant's  companion.  247 

ing  himself  to  be  in  the  way  of  his  duty,  he  proceeded 
with  a  great  deal  of  cheerfuhiess,  that  strengthened 
the  weak  hands,  and  confirmed  the  feeble  knees. 
Thus  should  our  communion  with  God  in  the  Lord's 
Supper  enlarge  our  hearts  to  run  the  way  of  God's 
commandments.  After  such  an  ordinance  we  should 
lift  up  our  feet  in  the  way  of  God ;  that  is,  as  it  is 
said  of  Jehoshaphat,  we  should  lift  up  our  hearts  in 
those  ways,  abiding  and  abounding  in  the  work  of 
the  Lord. 

Rouse  up  thyself  now,  my  soul,  from  thy  spiritual 
slumber:  up,  and  be  doing,  for  the  Lord  is  with  thee. 
Awake,  awake,  put  on  thy  strength,  put  forth  thy 
strength,  that  thou  mayest  push  on  thy  holy  war,  thy 
holy  work  with  vigour;  shake  thyself  from  the  dust, 
to  which  thou  hast  too  much  cleaved ;  loose  thyself 
from  the  bands  of  thy  neck,  with  which  thou  hast 
been  too  much  clogged.  Meditate  more  fixedly, 
pray  more  earnestly,  resist  sin  more  resolutely,  keep 
Sabbaths  more  cheerfully,  do  good  more  readily. 
Thou  hast  heard  the  sound  of  a  going  in  the  tops  of 
the  mulberry  trees,  plain  indications  of  the  presence 
of  God  with  thee,  therefore  now  thou  shalt  bestir 
thyself  Let  the  comforts  of  this  ordinance  employ 
thy  wings,  that  thou  mayest  soar  upward,  upward 
towards  God;  let  them  oil  thy  wheels,  that  thou 
mayest  press  forward,  forward  towards  heaven :  let 
God's  gifts  to  thee  stir  up  his  gifts  in  thee. 

V.  We  should  come  from  this  ordinance  with  a 
watchful  fear  of  Satan's  wiles,  and  a  firm  resolution 
to  stand  our  ground  against  them. — Whatever  com- 
fort and  enlargement  we  have  had  in  this  ordinance, 
still  we  must  remember,  that  we  are  but  girding  on 
the  harness,  and  therefore  we  have  no  reason  to  boast 
or  be  secure,  as  though  we  had  it  put  off.  W^hen 
we  return  to  the  world  again,  we  must  remember 
that  we  go  among  snares,  and  must  provide  accord- 
ingly ;  it  is  our  wisdom  so  to  do. 

1.  Let  us  therefore  fear.  He  that  travels  with  a 
rich  treasure  about  him,  is  in  most  danger  of  being 
robbed.     The  ship  that  is  richly  laden,  is  the  pirate's 


248  communicant's  companion. 

prize.  If  we  come  away  from  the  Lord's  table  re- 
plenished with  the  goodness  of  God's  house,  and  the 
riches  of  his  covenant,  we  must  expect  the  assaults 
of  our  spiritual  enemies,  and  not  be  secure.  A  strong 
guard  was  constantly  kept  upon  the  temple,  and  there 
needs  one  upon  the  living  temples.  The  mystical 
song  represents  the  bed  which  is  Solomon's,  thus 
surrounded  by  valiant  men  of  the  valiant  of  Israel, 
"  because  of  fear  in  the  night."  The  Holy  Ghost 
thus  signifying,  that  believers  in  this  world  are  in  a 
military  state,  and  the  followers  of  Christ  must  be  his 
soldiers.  They  that  work  the  good  work  of  faith, 
must  fight  the  good  fight  of  faith. 

We  must  always  stand  upon  our  guard,  for  the 
goodman  of  the  house  knows  not  at  what  hour  the 
thief  will  come;  but  this  we  know,  that  immediately 
after  our  Saviour  was  baptized,  and  owned  by  a 
voice  from  heaven,  "  he  was  led  into  the  wilderness 
to  be  tempted  of  the  devil."  And  immediately  after 
he  had  administered  the  Lord's  Supper  to  his  disci- 
ples, he  told  them  plainly,  "  Satan  hath  desired  to 
have  you,"  he  has  challenged  you,  "  that  he  may  sift 
you  as  wheat;"  and  what  he  said  to  them,  he  says 
to  all — "  Watch  and  pray,  that  ye  enter  not  into  temp- 
tation." We  must  then  double  our  guard  against 
temptations  to  rash  anger,  and  study  to  be  more  than 
ordinarily  meek  and  quiet,  lest,  by  the  tumults  and 
transports  of  passion,  the  Holy  Spirit  be  tempted  to 
withdraw.  If  we  have  in  this  ordinance,  received 
Christ  Jesus  the  Lord,  let  a  strict  charge  be  given, 
like  that  of  the  spouse,  "  by  the  roes,  and  by  the 
hinds  of  the  field,  that  nothing  be  said,  nothing  done 
to  stir  up  or  awake  our  love  until  he  please."  Peace 
being  spoken,  peace  made,  let  us  be  afraid  of  every 
thing  that  may  give  disturbance  to  it.  We  should 
also  watch  against  the  inroads  of  worldly  cares  and 
fears,  lest  they  make  a  descent  upon  us  after  a  sa- 
crament, and  spoil  us  of  the  comforts  we  have  there 
received. 

But  with  a  particular  care  we  must  watch  against 
the  workings  of  spiritual  pride,  after  a  sacrament. 


communicant's  companion.  249 

When  our  Lord  Jesus  first  instituted  this  ordinance, 
and  made  his  disciples  partakers  of  it,  they  were  so 
elevated  with  the  honour  of  it,  that,  not  content  to 
he  all  thus  great,  a  contest  immediately  arose  among 
them,  which  of  them  should  be  greatest.  And  when 
St.  Paul  had  been  in  the  third  heavens,  he  was  in 
danger  of  being  "exalted  above  measure  with  the 
abundance  of  the  revelations."  We  therefore  have 
cause  to  fear  lest  this  dead  fly  spoil  all  our  precious 
ointment,  and  to  keep  a  very  strict  and  jealous  eye 
upon  our  own  hearts,  that  they  be  not  lifted  up  with 
pride,  "  lest  we  fall  into  the  condemnation  of  the 
devil."  Let  us  dread  the  first  risings  of  self-conceit, 
and  suppress  them;  for,  "What  have  we  that  we 
have  not  received?  And  if  we  have  received  it, 
why  then  do  we  boast?" 

2.  Let  us  therefore  fix;  and  let  our  hearts  be 
established  with  the  grace  here  received.  What  we 
have  done  in  this  ordinance,  we  must  go  away  firmly 
resolved  to  abide  by  all  our  days.  I  am  now  fixed 
immovably  for  Christ  and  holiness,  against  sin  and 
Satan.  The  matter  is  settled,  never  to  be  called  in 
question  again,  "  I  will  serve  the  Lord."  The  bar- 
gain is  struck,  the  knot  is  tied,  the  debate  is  come  up 
to  a  final  resolve ;  and  here  I  fix,  as  one  steadfastly 
resolved,  with  purpose  of  heart  to  cleave  unto  the 
Lord.  No  room  is  left  to  parley  with  a  temptation; 
I  am  a  Christian,  a  confirmed  Christian,  and,  by  the 
grace  of  God,  a  Christian  I  will  live  and  die;  and 
therefore,  "  get  thee  behind  me,  Satan,  thou  art  an 
offence  unto  me."  My  resolutions,  in  which  before 
I  wavered  and  was  unsteady,  are  now  come  to  a 
head,  and  are  as  a  nail  in  a  sure  place;  I  am  now  at 
a  point,  "  I  have  opened  my  mouth  unto  the  Lord, 
and  I  cannot  go  back;"  and  therefore,  by  the  grace 
of  God,  I  am  determined  to  go  forward,  and  not  so 
much  as  look  back,  or  wish  for  a  discharge  from  those 
engagements.  "  I  have  chosen  the  way  of  truth,  and 
therefore  in  thy  strength.  Lord,  I  will  stick  to  thy 
testimonies."  Now  my  foot  stands  in  an  even  place, 
well  shod  with  the  preparation  of  the  gospel  of  peace. 


«J50  communicant's  companion. 

I  am  now  like  a  strong  man  refreshed  with  wine,  re- 
solved to  resist  the  devil,  that  he  may  flee  from  me/ 
and  never  yield  to  him. 

VI.  We  should  come  from  this  ordinance  praying; 
lifting  up  our  hearts  to  God  in  ejaculatory  petitions; 
and  retiring,  as  soon  as  may  be,  for  solemn  prayer. — • 
Not  only  before,  and  in  the  duty,  but  after  it,  we 
have  occasion  to  offer  up  our  desires  to  God,  and 
bring  in  strength  and  grace  from  him. 

Two  things  we  should  be  humbly  earnest  with 
God  in  prayer  for,  after  this  solemnity,  and  we  are 
furnished  from  the  mouth  of  holy  David  with  very 
emphatical  and  expressive  petitions  for  them  both. 
We  may  therefore  take  with  us  these  words  in  ad- 
dressing God: — 

1.  We  must  pray  that  God  will  fulfil  to  us  those 
promises  which  he  was  graciously  pleased  to  seal 
to  us  in  this  ordinance.  David  prayed  for  this: 
"  Now,  Lord,  let  the  thing  that  thou  hast  spoken 
concerning  thy  servant,  and  concerning  his  house, 
be  established  for  ever,  and  do  as  thou  hast  said." 
God's  promises  in  the  word  are  designed  to  be  our 
pleas  in  prayer;  and  we  receive  the  grace  of  God  in 
them  in  vain,  if  we  do  not  make  that  use  of  them, 
and  sue  out  the  benefits  conveyed  and  secured  by 
them.  These  are  talents  to  be  traded  with,  and 
improved  as  the  guide  of  our  desires,  and  the  ground 
of  our  faith  in  prayer,  and  we  must  not  hide  them 
in  a  napkin.  Having  here  taken  hold  of  the  cove- 
nant, thus  we  must  take  hold  on  God  for  covenant 
mercies.  "  Lord,  remember  the  word  unto  thy  ser- 
vant, upon  which  thou  hast  caused  me  to  hope." 
Thou  hast  not  only  given  me  the  word  to  hope  in, 
but  the  heart  to  hope  in  it.  It  is  a  hope  of  thy  own 
raising,  and  thou  wilt  not  destroy,  by  a  disappoint- 
ment, the  work  of  thy  own  hands. 

Come,  therefore,  0  my  soul,  come  order  thy  cause 
before  him,  and  fill  thy  mouth  with  arguments. 
Lord,  is  not  tlrs  the  word  which  thou  hast  spoken, 
"  Sin  shall  not  have  dominion  over  you,  the  God  of 
peace  shall  tread  Satan  under  your  feet :  There  sha.ll 


communicant's  companion.  itoi 

no  temptation  take  yon,  but  such  as  is  common  to 
men,  and  the  faithful  God  will  never  suffer  you  to 
be  tempted  above  what  you  are  able?"  Lord,  be  it 
unto  thy  servant  according  to  these  words.  Is  not 
this  the  word  which  thou  hast  spoken,  "That  all 
things  shall  work  for  good  to  them  that  love  thee; 
that  thou  wilt  be  to  them  a  God  all-sufhcient,  their 
shield,  and  their  exceeding  great  reward ;  that  thou 
wilt  give  them  grace  and  glory,  and  withhold  no  good 
thing  from  them;  that  thou  wilt  never  fail  them,  nor 
forsake  them?"  Now,  Lord,  let  those  words  which 
thou  hast  spoken  concerning  thy  servant  (and  many 
other  the  like,)  be  established  for  ever,  and  do  as 
thou  hast  said ;  for  they  are  the  words  upon  which 
thou  hast  caused  me  to  hope. 

2.  We  must  pray,  that  he  will  enable  us  to  fulfil 
those  promises  which  we  have  made  to  him  in  this 
ordinance.  David's  prayer  for  this  is,  "  0  Lord  God 
of  Abraham,  Isaac,  and  of  Israel,  our  fathers,  keep 
this  for  ever  in  the  imagination  of  the  thoughts  of  the 
hearts  of  thy  people,  and  prepare,  or  confirm  their 
hearts  unto  thee."  Have  there  been  some  good 
affections,  good  desires,  and  good  resolutions  in  the 
imagination  of  the  thoughts  of  our  hearts  at  this  or- 
dinance, some  good  impressions  made  upon  us.  and 
some  good  expressions  drawn  from  us  by  it?  We 
cannot  but  be  sensible  how  apt  we  are  to  lose  the 
good  we  have  wrought,  and  therefore  it  is  our  wis- 
dom by  prayer  to  commit  the  keeping  of  it  to  God, 
and  earnestly  to  beg  of  him  effectual  grace,  thorough- 
ly to  furnish  us  for  every  good  word  a,nd  work,  and 
thoroughly  to  fortify  us  against  every  evil  word  and 
work.  We  made  our  promises  in  the  strength  of  the 
grace  of  God,  that  strength  we  must  therefore  pray 
for,  that  we  may  be  able  to  make  good  our  promises. 
Lord,  maintain  thine  own  interest  in  my  soul;  let  thy 
name  be  ever  hallowed  there,  thy  kingdom  come, 
and  thy  will  be  done  in  my  heart,  as  it  is  done  in 
heaven. 

When  we  come  away  from  this  ordinance,  we 
return  to  a  cooling,  tempting,  distracting  world;  as 


252  communicant's  companion. 

when  Moses  came  down  from  the  mount,  where  he 
had  been  with  God,  he  found  the  camp  of  Israel 
dancing  before  the  golden  calf  to  his  great  disturb- 
ance. In  the  midst  of  such  sorrows  and  such  snares 
as  we  are  compassed  about  with  here,  we  shall  find 
it  no  easy  matter  to  preserve  the  peace  and  grace 
which  we  hope  we  have  obtained  at  the  Lord's  table; 
we  must  therefore  put  ourselves  under  the  divine 
protection.  Methinks  it  was  with  an  affecting  air  of 
tenderness,  that  Christ  said  concerning  his  disciples, 
when  he  was  leaving  them,  "  Now  I  am  no  more  in 
the  world,"  the  days  of  my  temptation  are  at  an  end; 
"  but  these  are  in  the  world,"  they  have  their  trial 
yet  before  them.  What  then  shall  I  do  for  them? 
"  Holy  Father,  keep  through  thine  own  name  them 
which  thou  hast  given  me."  That  prayer  of  his 
was  both  the  great  example,  and  the  great  encour- 
agement of  our  prayers.  Now,  at  the  close  of  a 
sacrament,  it  is  seasonable  thus  to  address  ourselves 
to  God:  I  have  not  yet  put  off  this  body;  I  am  not 
yet  clear  of  this  world;  yet  I  am  a  traveller  exposed 
to  thieves,  yet  I  am  a  soldier  exposed  to  enemies. 
Holy  Father,  keep  through  thine  own  name  the 
graces  and  comforts  thou  hast  given  me ;  for  they 
are  thine.  Mine  own  hands  are  not  sufficient  for 
me;  0  let  thy  grace  be  so,  to  preserve  me  to  thy 
heavenly  kingdom. 

Immediately  after  the  first  administration  of  the 
Lord's  Supper,  our  Saviour,  when  he  had  told  Peter 
of  Satan's  design  upon  him,  added  this  comfortable 
word,  "  I  have  prayed  for  thee,  that  thy  faith  fail 
not;"  and  that  is  it  which  we  must  pray  for,  that 
this  faith,  which  we  think  is  so  strong  in  the  day  of 
its  advantage,  may  not  prove  weak  in  the  day  of  its 
trial ;  for,  as  they  who  would  have  the  benefit  of  the 
Spirit's  operation,  must  strive  for  themselves;  so  they 
that  would  have  the  benefit  of  the  Son's  intercession, 
must  pray  for  themselves. 

VII.  We  should  come  from  this  ordinance  with  a 
charitable  disposition. — Anciently,  the  Christians  had 
their  love-feasts,  or  feasts  of  charity,  amiexed  to  their 


communicant's  companion.  253 

Eucharist ;  but  what  needed  that,  while  the  Eucharist 
itself  is  a  love-feast  and  a  feast  of  charity  ?  And  surely 
that  heart  must  be  strangely  hardened  and  soured, 
that  can  go  from  under  the  softening,  sweetening 
powers  of  this  ordinance  in  an  uncharitable  frame. 

The  fervent  charity  which  we  now  should  have 
among  ourselves,  must  be  a  loving,  giving,  and  for- 
giving charity.     Thus  it  must  have  its  perfect  work. 

We  must  come  from  this  ordinance  with  a  dispo- 
sition to  love  our  fellow  Christians.  Here  we  see 
how  dear  they  were  to  Christ,  for  he  purchased  them 
with  his  own  blood;  and  from  thence  we  may  infer 
how  dear  they  ought  to  be,  and  how  near  they  should 
lie,  to  our  hearts.  Shall  I  look  strangely  upon  them 
that  have  acquaintance  with  Christ  ?  or  be  indifferent 
towards  them  whom  he  has  so  much  concern  for }  No ; 
we  that  are  many,  being  one  bread  and  one  body, 
and  having  been  all  made  to  drink  into  one  Spirit, 
my  heart  shall  be  more  closely  knit  than  ever  to  all 
the  members  of  that  one  body,  who  are  quickened 
and  acted  by  that  one  Spirit.  I  have  here  beheld 
the  beauty  of  the  Lord,  and  therefore  must  love  his 
image  wherever  I  see  it  on  his  sanctified  ones.  I 
have  here  joined  myself  to  the  Lord  in  an  everlasting 
covenant,  and  thereby  have  joined  myself  in  rela- 
tion, and  consequently  in  affection,  to  all  those  who 
are  in  the  bond  of  the  same  covenant.  I  have  here 
bound  myself  to  keep  Christ's  commandments,  and 
this  is  his  commandment,  "that  we  love  one  another," 
and  that  brotherly  love  continue. 

Those  from  whom  we  differ  in  the  less  weighty 
matters  of  the  law,  though  we  agree  in  the  great 
things  of  God,  we  should  now  think  of,  with  particu- 
lar thoughts  of  love  and  kindness,  because  from  them 
our  minds  are  most  in  temptation  to  be  alienated; 
and  of  those  to  whom  we  have  given  the  right  hand 
of  fellowship  in  this  and  in  other  ordinances,  we 
should  likewise  be  mindful,  with  particular  endear- 
ments, because  of  the  particular  relation  we  stand  in 
to  them,  as  our  more  intimate  companions  in  the 
kingdom  and  patience  of  Jesus  Christ.     Yea,  after 

22 


254  communicant's  companion. 

such  an  ordinance  as  this,  our  catholic  charity  must 
be  more  warm  and  affectionate,  more  active,  strong, 
and  steadfast,  and  more  victorious  over  the  difficulties 
and  oppositions  it  meets  with;  and,  as  the  apostle 
speaks,  we  should  '"  increase  and  abound  in  love  one 
towards  another,  and  towards  all  men;"  and  in  all 
the  fruits  and  instances  of  that  love. 

We  must  come  from  this  ordinance  with  a  dispo- 
sition to  give  to  the  poor  and  necessitous,  according 
as  our  ability  and  opportunity  is.  It  is  the  laudable 
custom  of  the  churches  of  Christ,  to  close  the  admin- 
istration of  this  ordinance  with  a  collection  for  the 
poor;  to  which  we  ought  to  contribute  our  share,  not 
grudgingly  or  of  necessity,  but  with  a  single  eye  and 
a  willing  mind,  that  our  alms  may  be  sanctified  and 
accepted  of  God;  and  not  only  to  this,  but  to  all 
other  acts  of  charity,  we  must  be  more  forward  and 
free  after  a  sacrament.  Though  our  Saviour  lived 
upon  alms  himself,  yet,  out  of  the  little  he  had,  he 
gave  alms  to  the  poor,  particularly  at  the  feast  of  the 
passover,  to  set  us  an  example.  Days  of  rejoicing 
and  thanksgiving  (and  such  our  sacrament  days  are) 
used  to  be  thus  solemnized;  for  when  we  "  eat  the 
fat,  and  drink  the  sweet  ourselves,  we  must  send  por- 
tions unto  them  for  whom  nothing  is  prepared,"  that 
when  our  souls  are  blessing  God,  the  loins  of  the  poor 
may  bless  us.  If  our  hearts  have  here  been  opened 
to  Christ,  we  must  evidence  they  are  so  by  being 
open-handed  to  poor  Christians;  for,  since  our  good- 
ness cannot  extend  to  him,  it  is  his  will  that  it  should 
extend  to  them.  If  we  have  here  in  sincerity  given 
ourselves  to  God,  we  have,  with  ourselves,  devoted 
all  we  have  to  his  service  and  honour,  to  be  employed 
and  laid  out  for  him;  and  thus  we  must  testify  that 
we  have  heartily  consented  to  that  branch  of  the 
surrender.  "  As  we  have  opportunity,  we  must  do 
good  to  all  men,  especially  to  them  that  are  of  the 
household  of  faith:  remembering  that  we  are  but 
stewards  of  the  manifold  grace  of  God."  If  our 
prayers  have  here  come  up  for  a  memorial  before 
God,  as  Cornelius',  our  alms,  like  his,  must  accom- 


communicant's  companion.  255 

pany  them.  We  have  seen  here  how  much  we  owe 
to  God's  pity  and  bounty  towards  us:  having  there- 
fore obtained  mercy,  we  ought  to  show  mercy;  know- 
ing the  grace  of  the  Lord  Jesus,  "that  though  he 
was  rich,  yet  for  our  sakes  he  became  poor,  that  we 
through  his  poverty  might  be  rich." 

We  must  come  from  this  ordinance  with  a  dispo- 
sition to  forgive  those  that  have  been  provoking  and 
injurious  to  us.  Our  approach  to  the  sacrament  made 
it  necessary  for  us  to  forgive,  but  our  attendance 
on  it  should  make  it  even  natural  for  us  to  forgive; 
and  our  experience  there  of  God's  mercy  and  grace 
to  us,  should  conquer  all  the  difficulty  and  reluctancy 
of  which  we  are  conscious  to  ourselves  therein,  and 
make  it  as  easy  to  forgive  our  enemies  as  it  is  to  for- 
give ourselves,  when  at  any  time  we  have  had  a 
quarrel  with  ourselves.  That  which  makes  it  hard 
to  forgive,  and  puts  an  edge  upon  our  resentments, 
is  the  magnifying  of  the  affronts  we  have  received, 
and  the  losses  we  have  sustained.  Now,  in  this  ordi- 
nance, we  have  had  honours  put  upon  us  sufficient 
to  balance  all  those  affronts,  and  benefits  bestowed  on 
us,  sufficient  to  countervail  all  those  losses;  so  that  we 
may  well  afford  to  forgive  and  forget  both.  With 
ourselves  we  have  offered  up  to  God  our  names, 
estates,  and  all  our  interests;  in  compliance  therefore 
with  the  will  of  God,  (that  God  who  bid  Shimei 
curse  David,  and  who  took  away  from  Job  that  which 
the  Sabeans  and  Chaldeans  robbed  him  of,)  we  must 
not  only  bear  with  patience  the  damage  we  sustain 
in  those  concerns,  but  must  be  charitably  affected 
towards  those  that  have  been  the  instruments  of  that 
damage,  knowing  that  men  are  God's  hand,  and  to 
his  hand  we  must  always  submit. 

But  the  great  argument  for  the  forgiving  of  inju- 
ries, when  we  come  from  the  table  of  the  Lord,  is 
taken  from  the  pardons  God  has  in  Christ  there 
sealed  to  us.  The  jubilee  trumpet  which  proclaimed 
releases,  sounded  at  the  close  of  the  day  of  atone- 
ment. Is  God  reconciled  to  us?  Let  us  then  be 
more  firmly  than  ever  reconciled  to  our  brethren. 


256  communicant's  companion. 

Let  the  death  of  Christ,  wliich  we  have  here  com- 
memorated, not  only  slay  all  enmities,  but  take  down 
all  partition  walls;  not  only  forbid  revenge,  but  re- 
move strangeness;  and  let  all  our  feuds  and  quarrels 
be  buried  in  his  grave.  Has  our  Master  forgiven 
us  that  great  debt,  and  a  very  great  debt  it  was,  and 
ought  we  not  then  to  have  compassion  "  on  our  fel- 
low-servants?" Let  us,  therefore,  who  have  in  this 
ordinance  put  on  the  Lord  Jesus  Christ,  put  on,  "  as 
becomes  the  elect  of  God,  holy  and  beloved,  bowels 
of  mercies  and  kindness,  inclining  us  to  forgive; 
humbleness  of  mind  and  meekness,"  enabling  us  to 
conquer  that  pride  and  passion  which  object  against 
our  forgiving;  that  if  any  man  have  a  quarrel  against 
any,  it  may  be  passed  by,  as  God  for  Christ's  sake 
has  forgiven  us. 

VIII.  We  should  come  from  this  ordinance  long- 
ing for  heaven. — Every  good  Christian  lives  in  the 
belief  of  the  life  everlasting,  which  God,  that  cannot 
lie,  has  promised,  looking  for  the  blessed  hope;  and 
doubtless  much  of  the  power  of  godliness  consists  in 
the  joyful  expectation  of  the  glory  to  be  revealed. 
But  though  we  should  look  upon  ourselves  as  hea- 
thens if  we  did  not  believe  it,  and  as  desperate  if  we 
had  not  some  hopes  of  it;  yet  we  have  all  reason 
to  lament  it,  as  not  only  our  infelicity,  but  our  iniqui- 
ty, that  our  desires  towards  it  are  so  weak  and  feeble. 
We  are  too  apt  to  take  up  our  rest  here,  and  wish  we 
might  live  always  on  this  earth;  and  we  need  some- 
thing to  make  us  hunger  and  thirst  after  that  perfect 
righteousness,  that  crown  of  righteousness,  with  which 
only  we  shall  be  filled.  For  this  good  end  the  Lord's 
Supper  is  very  improvable,  to  hasten  us  towards  the 
land  of  promise,  and  carry  out  our  souls  in  earnest 
breathings  after  the  felicities  of  our  future  state. 

Tlie  complaints  we  find  cause  to  exhibit  at  this 
ordinance,  should  make  us  long  for  heaven;  for 
whatever  is  defective  and  uneasy  here,  we  shall  be 
for  ever  freed  from  when  we  come  to  heaven.  When 
here  we  set  ourselves  to  contemplate  the  beauty  of 
God  and  the  love  of  Christ,  we  find  ourselves  in  a 


communicant's  companion.  257 

cloud,  we  see  but  through  a  glass  darkly;  let  us  there- 
fore long  to  be  there  where  the  veil  shall  be  rent,  the 
glasses  we  now  make  use  of  laid  aside,  and  we  shall 
not  only  see  face  to  face,  but,  which  will  yield  us 
more  satisfaction,  we  shall  see  as  we  are  seen,  and 
know  as  we  are  known.  When  here  we  would 
soar  upwards  upon  the  wings  of  love,  we  find  our- 
selves clogged  and  pinioned;  this  immortal  spirit 
is  caged  in  a  house  of  clay,  and  does  but  flutter  at 
the  best.  Let  us  therefore  long  to  be  there,  where 
we  shall  be  perfectly  delivered  from  all  the  incum- 
brances of  a  body  of  flesh,  and  all  the  entanglements 
of  a  world  of  sense  ;  and  love,  in  its  highest  eleva- 
tions, and  utmost  enlargements,  shall  survive  both 
faith  and  hope.  When  here  we  would  fix  for  God, 
and  join  ourselves  closely  to  him,  we  find  ourselves 
apt  to  wander,  apt  to  waver,  and  should  therefore 
long  to  be  there,  where  our  love  to  God  will  be  no 
longer  love  in  motion,  constant  motion,  as  it  is  here, 
but  love  at  rest,  an  everlasting  rest.  Here  we  com- 
plain, that,  through  the  infirmity  of  the  flesh,  we  are 
soon  weary  of  well-doing;  and,  if  the  spirit  be  wil- 
ling, yet  the  flesh  is  weak,  and  cannot  keep  pace  with 
it;  but  there  we  shall  run  and  not  be  weary,  we  shall 
walk  and  not  faint ;  and  shall  not  rest,  because  we 
shall  not  need  to  rest  day  nor  night  from  praising 
God.  0  when  shall  I  come  to  that  world  where 
there  is  neither  sin,  nor  sorrow,  nor  snare;  and  to  the 
spirits  of  just  men  made  perfect  there,  who  are  as  the 
angels  of  God  in  heaven ! 

The  comforts  which  through  grace  we  experience 
in  this  ordinance,  should  make  us  long  for  heaven. 
The  foretastes  of  those  divine  joys  should  whet  our 
appetites  after  the  full  fruition  of  them.  The  bunch 
of  grapes  that  meets  us  in  this  wilderness  should 
make  us  long  to  be  in  Canaan,  that  land  of  overflow- 
ing plenty,  where  we  shall  wash  our  garments  in  this 
wine,  and  our  clothes  in  the  blood  of  the  grape.  If 
communion  with  God  and  grace  here  afford  us  such 
a  satisfaction,  as  surpasses  all  the  delights  of  the  sons 
of  men,  what  will  the  fulness  of  joy  be  in  God's 
22* 


258  communicant's  companion. 

presence,  and  those  pleasures  for  ever  more?  If  the 
shadows  of  good  tilings  to  come  be  so  refreshing, 
Avhat  will  the  substance  be,  and  the  good  things 
themselves?  If  God's  tabernacles  be  so  amiable, 
what  will  his  temple  be?  If  a  day  at  his  courts,  an 
hour  at  his  table,  be  so  pleasant,  what  then  will  an 
eternity  within  the  veil  be?  If  I  find  myself  so  en- 
riched with  the  earnest  of  the  purchased  possession, 
what  then  will  the  possession  itself  be  ?  If  the  joy 
of  my  Lord,  as  I  am  here  capable  of  receiving  it, 
and  as  it  is  mixed  with  so  much  alloy  in  this  imper- 
fect state,  be  so  comfortable,  what  will  it  be  when  I 
shall  enter  into  that  joy,  and  bathe  myself  eternally 
in  the  spring-head  of  these  rivers  of  pleasure? 

Pant  then,  my  soul,  pant  after  those  fountains  of 
living  water,  out  of  which  all  these  sweet  streams 
arise;  that  boundless,  bottomless  ocean  of  delight 
mto  which  they  are  all  run.  Rest  not  content  with 
any  of  the  contentments  here  below ;  no,  not  with 
those  in  holy  ordinances,  (which  are  of  all  others 
the  best  we  meet  with  in  this  wilderness,)  but  long 
for  the  enjoyments  above  in  the  vision  of  God.  It 
is  good  to  be  here,  but  it  is  better  to  be  there;  far 
better  to  depart,  and  be  with  Christ.  Whilst  thou 
art  groaning  under  the  burdens  of  this  present  state, 
groan  after  the  glorious  liberties  of  the  children  of 
God  in  the  future  state.  Thirst  for  God,  for  the 
Uving  God:  0  when  shall  I  come  and  appear  before 
God?  That  the  day  may  break,  and  the  shadows 
flee  away,  "  make  haste,  my  beloved,  and  be  thou 
hke  to  a  roe  or  to  a  young  hart  itpon  the  mountains 
of  spices." 


communicant's  companion.  259 


CHAPTER  XIII. 

AN   EXHOKTATION  TO  ORDER   THE   CONVERSATION  ARIGHT 
AFTER  THIS  ORDINANCE. 

I.  In  general,  we  must  live  so  as  to  adorn  our  profession.  II.  To 
fulfil  our  engagements.  III.  To  make  grateful  returns  for  favours 
shown  us.  IV.  To  preserve  the  comforts  we  have  tasted.  V.  To 
evidence  our  communion  with  God.  1.  In  particular,  we  must 
be  sincerely  devout  and  pious.  2.  Conscientiously  just  and  honest. 
3.  Religiously  meek  and  peaceable.  4.  Strictly  sober  and  chaste. 
5.  Abundantly  charitable  and  beneficent.  6.  More  weaned  from 
this  world,  and  more  taken  up  with  another. 

We  will  now  suppose  the  new  moon  to  be  gone,  the 
Sabbath  to  be  past,  and  the  solemnities  of  the  sacra- 
ment-day to  be  over;  and  is  our  work  now  done? 
No :  now  the  most  needful  and  diflicult  part  of  our 
work  begins;  which  is,  to  maintain  such  a  constant 
watch  over  ourselves,  that  we  may,  in  the  whole 
course  of  our  conversation,  exemplify  the  blessed 
fruits  and  effects  of  our  communion  with  God  hi  this 
ordinance.  When  we  come  down  from  this  mount, 
we  must,  as  Moses  did,  bring  the  tables  of  the  testi- 
mony with  us  in  our  hands,  that  we  may  in  all  things 
have  respect  to  God's  commandments,  and  frame  our 
lives  according  to  them.  Then  we  truly  get  good 
by  this  ordinance,  when  we  are  made  better  by  it, 
and  use  it  daily  as  a  bridle  of  restraint  to  keep  us  in 
from  all  manner  of  sin,  and  a  spur  of  constraint  to 
put  us  on  to  all  manner  of  duty. 

I  shall  endeavour,  first,  to  give  some  general  rules 
for  the  right  ordering  of  the  conversation  after  we 
have  been  at  the  Lord's  Supper ;  and  then,  secondly, 
I  shall  mention  some  particulars,  wherein  we  must 
study  to  conform  ourselves  to  the  intentions  of  that 
ordinance,  and  abide  under  the  influence  of  it. 

For  the  first,  the  Lord's  Supper  was  instituted  not 
only  for  the  solemnizing  of  the  memorial  of  Christ's 
death  at  certain  times,  but  for  the  preserving  of  the 
remembrance  of  it  in  our  minds  at  all  times,  as  a 


260  communicant's  companion. 

powerful  argument  against  every  thing  that  is  evil, 
and  a  prevaiUng  inducement  to  every  thing  that  is 
good ;  in  this  sense  we  must  "  bear  about  with  us 
continually  the  dying  of  the  Lord  Jesus,  tiiat  the 
life  also  of  Jesus  may  be  manifested  in  our  mortal 
bodies."  It  was  instituted,  not  only  for  the  sealing 
of  the  covenant,  that  it  may  be  ratified,  but  for  the 
imprinting  of  it  upon  our  minds,  that  we  may  be  ever 
mindful  of  the  covenant,  and  live  under  the  com- 
manding power  of  it. 

We  must  see  to  it,  that  there  be  an  agreement 
between  our  performances  at  the  Lord's  table,  and 
at  other  times;  that  we  be  uniform  in  our  religion, 
and  not  guilty  of  a  self-contradiction.  What  will  it 
profit  us,  if  we  pull  down  with  one  hand  what  we 
build  up  with  the  other;  and  undo  in  our  lives  what 
we  have  done  in  our  devotions?  That  we  may  not 
do  so,  let  us  be  governed  by  these  rules : — 

I.  Our  conversation  must  be  such,  that  we  may 
adorn  the  profession  which  in  the  Lord's  Supper  we 
have  made. — We  have  in  that  ordinance  solemnly 
owned  ourselves  the  disciples  and  followers  of  the 
Lord  Jesus;  we  have  done  ourselves  the  honour  to 
subscribe  ourselves  his  humble  servants,  and  he  has 
done  us  the  honoiur  to  admit  us  into  his  family;  and 
now  we  are  concerned  to  walk  worthy  of  the  vocation 
wherewith  we  are  called;  that,  our  relation  to  Christ 
being  so  much  an  honour  to  us,  we  may  never  be  a 
dishonour  to  it.  We  are  said  to  be  taken  into  cove- 
nant with  God  for  this  very  end,  that  we  may  be 
unto  him  for  "  a  name,  and  for  a  praise,  and  for  a 
glory,"  that  we  may  be  witnesses  for  him,  and  for 
the  honour  of  his  name  among  men. 

We  must  therefore  be  very  cautious,  that  we  never 
say  or  do  any  thing  to  the  reproach  of  the  gospel, 
and  Christ's  holy  religion,  or  which  may  give  any 
occasion  to  the  enemies  of  the  Lord  to  blaspheme. 
If  those  who  profess  to  be  devout  towards  God,  be 
unjust  and  dishonest  towards  men,  this  casts  reproach 
upon  devotion,  as  if  that  would  consist  with,  and 
countenance  immorality.      If  those  who  call  them- 


communicant's  companion.  261 

selves  Christians  walk  as  other  Gentiles  walk,  and 
do  Satan's  drudgery  in  Christ's  livery,  Christianity 
suffers  by  it,  and  religion  is  wounded  in  the  house 
of  her  friends.  Injuries  are  done  it  which  cannot  be 
repaired;  and  those  will  have  a  great  deal  to  answer 
for  another  day,  for  whose  sakes  the  name  of  God 
and  his  doctrine  are  thus  evil  spoken  of.  By  our 
coming  to  the  Lord's  Supper,  we  distinguish  our- 
selves from  those  whose  profession  of  Christianity, 
by  their  being  baptized  in  infancy,  seems  to  be  more 
their  chance  than  their  choice ;  and,  by  a  voluntary 
act  of  our  own,  we  surname  ourselves  by  the  name 
of  Israel:  now,  if,  after  we  have  thus  distinguished 
ourselves,  and  so  raised  the  expectations  of  our  neigh- 
bours from  us,  we  do  that  which  is  unbecoming  the 
character  we  bear;  if  we  be  vain,  and  carnal,  and 
intemperate ;  if  we  be  false  and  unfair,  cruel  and  un- 
merciful, what  will  the  Egyptians  say  ?  They  will 
say.  Commend  us  to  the  children  of  this  world,  if  these 
be  the  children  of  God;  for  what  do  they  more  than 
others?  Men's  prejudices  against  religion  are  hereby 
confirmed,  advantage  is  given  to  Satan's  devices,  and 
the  generation  of  the  righteous  is  condemned  for  the 
sake  of  those  who  are  spots  in  their  feasts  of  charity. 
Let  us  therefore  always  be  jealous  for  the  reputation 
of  our  profession,  and  afraid  of  doing  that  which  may 
in  the  least  be  a  blemish  to  it ;  and  the  greater  pro- 
fession we  make,  the  more  tender  let  us  be  of  it,  be- 
cause we  have  the  more  eyes  upon  us,  that  watch 
for  our  halting;  when  we  do  good,  we  must  remem- 
ber the  apostle's  caution,  "  Let  not  your  good  be  evil 
spoken  of." 

We  must  also  be  very  studious  to  do  that  which 
will  redound  to  the  credit  of  our  profession.  It  is 
not  enough  that  we  be  not  a  scandal  to  religion,  but 
we  must  strive  to  be  an  ornament  to  it,  by  excelling 
in  virtue,  and  being  forward  to  every  good  work. 
Our  light  must  shine  as  the  face  of  Moses  did,  when 
he  came  down  from  the  mount;  that  is,  our  good 
works  must  be  such,  that  they  who  see  them  may 
give  religion  their  good  word,  and  thereby  '•  glorify 


fiSa  communicant's  companion. 

our  Father  which  is  in  heaven."  "  Our  conversation 
must  be  as  becomes  the  gospel  of  Jesus  Christ,"  that 
they  who  will  not  be  won  by  the  word,  may  be  won 
by  it  to  say,  We  will  go  with  you,  for  we  have 
heard  that  God  is  with  you.  If  there  be  any  vir- 
tue, if  there  be  any  praise,  more  amiable  and  lovely 
than  another,  let  us  think  on  these  things.  Are  we 
children?  Let  us  walk  as  obedient  children,  well 
taught,  and  well  managed.  Are  we  soldiers?  Let 
us  approve  ourselves  good  soldiers,  well  trained  and 
well  disciplined;  so  shall  we  do  honour  to  him  that 
has  called  us.  If  God's  Israel  carefully  keep  and 
do  his  statutes,  it  will  be  said  of  them  to  their  honour 
among  the  nations,  "  Surely  they  are  a  wise  and  un- 
derstanding people."  And  this  will  redound  to  the 
honour  of  Christ;  for  thus  wisdom  is  justified  of  her 
children. 

II.  Our  conversation  must  be  such,  that  we  may 
fulfil  the  engagements  which  at  the  Lord's  Supper 
we  have  laid  ourselves  under.  —  Having  at  God's 
altar  sworn  that  we  will  keep  his  righteous  judg- 
ments, we  must  conscientiously  perform  it  in  all  the 
evidences  of  a  holy,  righteous,  and  sober  conversation. 
The  vows  we  have  made,  express  or  implicit,  must 
be  carefully  made  good  by  a  constant  watchfulness 
against  all  sin,  and  a  constant  diligence  in  all  duty; 
because,  "  better  it  is  not  to  vow,  than  to  vow  and 
not  to  pay." 

When  we  are  at  any  time  tempted  to  sin,  or  in  dan- 
ger of  being  surprised  into  any  ill  thing,  let  this  be 
our  reply  to  the  tempter,  and  with  this  let  us  quench 
his  fiery  darts,  "  Thy  vows  arc  upon  me,  0  God." 
Did  I  not  say,  "  I  would  take  heed  to  my  ways,  that 
I  sin  not  with  my  tongue?"  I  did  say  so,  and  there- 
fore "  I  will  keep  my  mouth  as  with  a  bridle."  Did 
I  not  make  "  a  covenant  with  mine  eyes?"  I  did; 
that  therefore  shall  be  to  me  a  covering  of  the  eyes, 
that  they  may  never  be  cither  the  inlets  or  outlets 
of  sin.  Did  I  not  say, '•  I  will  not  transgress?"  I 
did  so;  and  therefore,  by  the  grace  of  God,  I  will 
"  abstain  from  all  appearance  of  evil,  and  have  no 


communicant's  companion.  263 

fellowship  with  the  unfruitful  works  of  darkness.'' 
An  honest  man  is  as  good  as  his  word. 

When  we  begin  to  grow  slothful  and  careless  in 
our  duty,  backward  to  it,  and  slight  in  it,  let  this  stir 
up  the  gift  that  is  in  us,  and  quicken  us  to  every 
good  word  and  work:  "0  my  soul,  thou  hast  said 
unto  the  Lord,  Thou  art  my  Lord;"  thou  hast  said 
it  with  the  blood  of  Christ  in  thy  hand ;  "  he  is  thy 
Lord  then,  and  worship  thou  him."  "  When  a  lion 
in  the  way,  a  lion  in  the  streets,"  deters  us  from  any 
duty,  and  we  "  cannot  plough  by  reason  of  cold,  nor 
sow  or  reap  for  fear  of  winds  and  clouds,"  let  this 
help  us  over  the  difficulty  with  a  steady  resolution — 
It  is  what  I  have  promised,  and  I  must  perform  it; 
I  will  not,  I  dare  not,  be  false  to  my  God  and  my 
covenant  with  him :  "  I  have  opened  my  mouth  unto 
the  Lord;  and,  without  incurring  the  guilt  of  perjury, 
I  cannot  go  back." 

IIL  Our  conversation  must  be  such,  that  we  may 
make  some  grateful  returns  for  the  favours  which  we 
have  here  received. — The  law  of  gratitude  is  one  of 
the  laws  of  nature;  for  the  ox  knows  his  owner,  and 
the  ass  his  master's  crib :  and  some  have  thought  that 
all  our  gospel-duty  may  very  fitly  be  comprised  in 
that  of  gratitude  to  onr  Redeemer.  In  the  Lord's 
Supper  we  see  what  Christ  has  done  for  us,  and  we 
receive  what  he  bestows  on  us ;  and,  in  consideration 
of  both,  we  must  set  ourselves,  not  only  to  love  and 
praise  him,  but  to  walk  before  him  in  the  land  of  the 
living ;  that  though  we  cannot  return  him  any  equi- 
valent for  his  kindness,  yet,  by  complying  with  his 
will,  and  consulting  his  honour,  we  may  show  that 
we  bear  a  grateful  mind,  and  would  render  again 
according  to  the  benefit  done  unto  us. 

By  wilful  sin  after  a  sacrament,  we  load  ourselves 
with  the  guilt,  not  only  of  treachery,  but  of  base  in- 
gratitude. It  was  a  great  aggravation  of  Solomon's 
apostasy,  that  "  he  turned  from  the  Lord  God  of 
Israel,  which  had  appeared  unto  him  twice."  More 
than  twice,  yea,  many  a  time  has  God  appeared,  not 
only  for  us  in  his  providences,  but  to  us  in  his  ordi- 


264  communicant's  companion. 

nances,  manifesting  himself  in  a  distinguishing  way 
to  us,  and  not  unto  tlie  world.  Now,  if  we  carry  our- 
selves strangely  to  him  who  has  been  such  a  friend 
to  us,  if  we  aflVont  him  who  has  so  favoured  us,  and 
rebel  against  him  who  has  not  only  spared  but  ran- 
somed us,  we  deserve  to  be  stigmatized  with  a  mark 
of  everlasting  infamy,  as  the  most  ungrateful  wretches 
that  ever  God's  earth  bore,  or  his  sun  shone  upon. 
Foolish  people  and  unwise  are  we,  thus  to  requite 
the  Lord.  Let  us  therefore  reason  thus  with  our- 
selves, when  at  any  time  we  are  tempted  to  sin : — 
after  he  has  given  us  such  a  deliverance  as  this,  shall 
we  again  break  his  commandments  ?  Shall  we  spit 
in  the  face,  and  spurn  at  the  bowels  of  such  loving 
kindness  ?  After  we  have  eaten  bread  with  Christ, 
shall  we  go  and  lift  up  the  heel  against  him  ?  No, 
God  forbid ;  we  will  not  continue  in  sin  after  grace 
has  thus  abounded. 

By  an  exact  and  exemplary  conversation,  we  show 
ourselves  sensible  of  the  mighty  obligations  we  lie 
under  to  love  him,  and  live  to  him  who  loved  us, 
and  died  for  us  ;  we  should,  therefore,  from  a  prin- 
ciple of  gratitude,  always  abound  in  the  work  of  the 
Lord,  and  lay  out  ourselves  with  zeal  and  cheerful- 
ness in  his  service  ;  thinking  nothing  too  much  to  do, 
too  hard  to  sutler,  or  too  dear  to  part  with,  for  him 
that  has  done  and  suffered,  and  parted  with  so  much 
for  us.     Let  the  love  of  Christ  constrain  us. 

IV.  Our  conversation  must  be  such  that  we  may 
preserve  the  comforts  which  we  have  tasted  in  the 
Lord's  Supper. — Have  we  been  satisfied  with  the 
goodness  of  God's  house?  Let  us  not  receive  the 
grace  of  God  therein  in  vain,  by  the  forfeiture  or 
neglect  of  those  satisfactions.  "  Fear  the  Lord  and 
his  goodness;"  that  is,  fear  lest  you  sin  against  that 
goodness,  and  so  sin  it  away.  Have  we  received 
Christ  Jesus  the  Lord?  Let  us  hold  fast  what  we 
have  received,  that  no  man  take  our  crown,  and  the 
comfort  of  it.  Has  God  here  spoken  peace  to  us? 
Let  us  then  never  return  to  folly,  lest  we  break  in 
upon  the  peace  that  God  has  spoken;  it  is  a  jewel  too 


communicant's  companion.  265 

precious  to  be  pawned,  as  it  is  by  the  covetous  for 
the  wealth  of  this  world,  and  by  the  voluptuous  for 
the  pleasures  of  the  flesh.  Have  we  tasted  that  the 
Lord  is  gracious?  Let  us  not  put  our  mouths  out 
of  taste  to  those  spiritual  and  divine  pleasures,  by 
any  carnal  delights  and  gratifications.  Has  God 
made  us  to  hear  joy  and  gladness?  Let  us  not  set 
ourselves  out  of  the  hearing  of  that  joyful  sound,  by 
listening  to  the  voice  of  Satan's  charms,  charm  he 
ever  so  wisely. 

If  we  walk  loosely  and  carelessly  after  a  sacra- 
ment, we  provoke  God  to  hide  his  face  from  us,  to 
take  from  us  the  cup  of  consolation,  and  to  put  into 
our  hands  instead  of  it  the  cup  of  trembling;  we 
cloud  our  evidences,  shake  our  hopes,  and  wither  our 
comforts,  and  undo  what  we  have  been  doing  at  this 
ordinance.  That  caution,  therefore,  which  the  apos- 
tle gives  to  the  elect  lady  and  her  children,  should  be 
ever  sounding  in  our  ears,  "  Look  to  ourselves,  that 
we  lose  not  the  things  which  we  have  wrought;"  or, 
as  the  margin  reads  it,  "the  things  that  we  have 
gained."  Let  us  not,  by  our  own  folly  and  neglect, 
lose  the  benefit  of  what  we  have  done,  and  what  we 
have  got  at  the  Lord's  table. 

Especially,  we  should  take  heed  lest  Satan  get  an 
advantage  against  us,  and  improve  that  to  our  pre- 
judice, which  we  do  not  take  due  care  to  improve  as 
we  ought,  to  our  benefit.  After  the  sop,  Satan  en- 
tered into  Judas.  If  the  comforts  which  we  think 
we  have  received  in  this  ordinance  do  not  make  us 
more  watchful,  it  is  well  if  they  do  not  make  us  more 
secure.  If  they  be  not  a  savour  of  life  unto  life,  by 
deterring  us  from  sin,  there  is  danger  lest  they  prove 
a  savour  of  death  unto  death,  by  hardening  us  in  sin. 
It  was  one  of  the  most  impudent  words  which  that 
adulterous  woman  spoke,  and  she  spoke  a  great  many, 
when  she  allured  the  young  man  into  her  snares:  "  I 
have  peace-offerings  with  me  this  day,  I  have  paid 
my  vows,  therefore  came  I  forth  to  meet  thee."  I 
have  been  confessed,  and  absolved,  and  therefore  can 
the  better  afford  to  begin  upon  a  new  score ;  I  know 

23 


266  communicant's  companion. 

the  worst  of  it ;  it  is  but  being  confessed  and  absolved 
again.  But  shall  we  continue  in  sin,  because  grace 
has  abounded,  and  that  grace  may  abound?  God 
forbid;  far  be  it,  far  be  it  from  us  ever  to  entertain 
such  a  thought.  Shall  we  suck  poison  out  of  the 
balm  of  Gilead,  and  wreck  our  souls  upon  the  rock 
of  salvation  ?  Is  Christ  the  minister  of  sin  ?  Shall  the 
artifices  of  our  spiritual  enemies  turn  this  table  into 
a  snare,  and  that  on  it,  which  should  be  for  our  wel- 
fare, into  a  trap?  Those  are  but  pretended  comforts 
in  Christ,  that  are  thus  made  real  supports  in  sin: 
*'  Be  not  deceived,  God  is  not  mocked."  Hell  will  be 
hell  indeed  to  those  who  thus  "  trample  under  foot 
the  blood  of  the  covenant  as  an  unholy  thing,  and  do 
despite  to  the  Spirit  of  grace."  Their  case  is  despe- 
rate indeed,  who  are  emboldened  in  sin  by  their  ap- 
proaches to  God. 

V.  Our  conversation  must  be  such,  that  we  may 
evidence  the  communion  we  have  had  with  God  in 
Christ  at  the  Lord's  table. — It  is  not  enough  to  say 
that  we  have  fellowship  with  him;  the  vilest  hypo- 
crites pretend  to  that  honour;  but,  by  walking  in 
darkness,  they  disprove  their  pretensions,  and  give 
themselves  the  lie.  We  must  therefore  show  that 
we  have  fellowship  with  liim,  by  walking  in  the  light, 
and  as  he  also  walked.  By  keeping  up  communion 
with  God  in  providences,  having  our  eyes  ever  to- 
wards him,  and  acknowledging  him  in  all  our  ways; 
receiving  all  our  comforts  as  the  gifts  of  his  bounty, 
and  bearing  all  our  afHictions  as  his  fatherly  chastise- 
ments,— we  evidence  that  we  have  had  communion 
with  him  in  ordinances.  They  who  converse  much 
with  scholars,  evidence  it  by  the  tongue  of  the  learn- 
ed; as  one  may  likewise  discover  by  the  politeness 
and  refinement  of  a  man's  air  and  mien,  that  his 
conversation  has  been  much  with  persons  of  quality: 
thus  they  that  have  communion  with  the  holy  God, 
should  make  it  appear  in  all  holy  conversation,  not 
suffering  any  corrupt  communication  to  proceed  out 
of  their  mouth,  but  abounding  in  that  which  is  good, 
and  to  the  use  of  edifying,  that,  by  our  speech  and 


communicant's  companion.  267 

behaviour,  it  may  appear  to  what  country  we  be- 
long. 

When  Peter  and  John  acquitted  themselves  before 
the  council  with  such  a  degree  of  conduct  and  assu- 
rance, as  one  could  not  have  expected  from  unlearned 
and  ignorant  men,  not  acquainted  with  courts,  or 
camps,  or  academies;  it  is  said,  that  they  who  mar- 
velled at  it,  "  took  knowledge  of  them  that  they  had 
been  with  Jesus."  And  from  those  who  had  been 
with  Jesus,  who  had  followed  him,  sat  at  his  feet, 
and  eaten  bread  with  him,  very  great  things  might 
be  expected.  In  this  ordinance  we  have  been  with 
Jesus,  we  have  been  seeing  his  beauty,  and  tasting 
his  sweetness  ;  and  now  we  should  live  so,  that  all 
who  converse  with  us  may  discern  it,  and  by  our 
holy,  heavenly  converse,  may  take  knowledge  of  us 
that  we  have  been  with  Jesus. 

For  the  second  thing  proposed,  let  us  mention 
some  particulars,  wherein  we  ought,  in  a  special  man- 
ner, to  approve  ourselves  well  after  this  solemnity, 
that,  "as  we  have  received  Christ  Jesus  the  Lord,  we 
may  so  walk  in  him." 

After  we  have  been  admitted  into  communion 
with  God,  and  have  renewed  our  covenants  with  him 
at  his  table,  it  behoves  us  to  be  careful,  in  these  six 
things : — 

1.  We  must  see  to  it,  that  we  be  sincerely  devout 
and  pious.  It  is  not  enough  that  we  live  soberly 
and  righteously,  but  we  must  live  godly,  in  this  pre- 
sent world,  and  our  sacramental  engagements  should 
stir  us  up  to  abound  therein  more  and  more.  After 
an  interview  with  our  friends,  by  which  mutual  ac- 
quaintance is  improved,  and  mutual  affections  con- 
firmed, we  are  more  constant  and  endearing  in  our 
correspondence  with  each  other ;  so  we  should  be 
with  God  after  this  ordinance,  more  frequent  in  holy 
ejaculations,  and  breathings  of  soul  towards  God, 
intermixed  even  with  common  business  and  conver- 
sation ;  more  abundant  in  reading,  meditation,  and 
solemn  prayer  ;  more  diligent  in  our  attendance  on 
public  ordinances,  more  fixed  and  enlarged  in  closet 


268  communicant's  companion. 

devotions,  and  more  lively  and  affectionate  in  our 
family  worship.  Those  religious  exercises  wherein 
we  have  formerly  been  remiss  and  careless,  easily 
persuaded  to  put  them  by,  or  put  them  off,  we  should 
now  be  more  constant  to,  and  more  careful  in,  more 
close  in  our  application  to  them,  and  more  serious  in 
our  performance  of  them. 

If  we  have  indeed  found  that  it  is  good  for  us  to 
draw  near  to  God,  we  will  endeavour  to  keep  near 
him,  so  near  him,  as  upon  every  occasion  to  speak 
to  him,  and  to  hear  from  him.  If  this  sacrament 
has  been  our  delight,  the  word  will  be  our  delight, 
and  we  will  daily  converse  with  it;  prayer  will  be 
our  delight,  and  we  will  give  ourselves  to  it,  and 
continue  instant  in  it.  They  that  have  been  feasted 
upon  the  sacrifice  of  atonement,  ought  to  abound  in 
sacrifices  of  acknowledgment,  the  spiritual  sacrifices 
of  prayer  and  praise,  and  a  broken  heart,  which  are 
acceptable  to  God  through  Christ  Jesus;  and  having 
in  our  flock  a  male,  we  must  offer  that,  and  not  a 
corrupt  thing. 

It  is  the  shame  of  many  who  are  called  Christians, 
and  have  a  name  and  a  place  in  God's  family,  that 
they  are  as  backward  and  indifferent  in  holy  duties, 
as  if  they  were  afraid  of  doing  too  much  for  God  and 
their  own  souls,  and  as  if  their  chief  care  were  to 
know  just  how  much  will  serve  to  bring  them  to 
heaven,  that  they  may  do  no  more.  They  can  be 
content  to  go  a  mile,  but  they  are  not  willing  to  go 
twain.  And  does  it  become  those  on  whom  God  has 
sown  so  plentifully,  to  make  their  returns  so  sparing- 
ly? Ought  we  not  rather  to  inquire  what  free-will 
offerings  we  may  bring  to  God's  altar;  and  how  we 
may  do  more  in  religion  than  we  have  used  to  do? 
They  that  have  found  what  a  good  table  God  keeps, 
and  how  welcome  they  have  been  to  it,  should  desire 
to  dwell  in  his  house  all  the  days  of  their  life;  and 
blessed  are  they  that  do  so,  "  they  will  be  still  prais- 
ing him." 

2.  We  must  see  to  it,  that  we  be  conscientiously 
just  and  honest.    We  not  only  contradict  our  profes- 


communicant's  companion.  269 

sion,  and  give  ourselves  the  lie,  but  we  reproach  the 
religion  we  profess,  and  give  it  the  lie,  if,  after  we 
have  been  at  this  sacrament,  we  deceive  or  defraud 
our  brethren  in  any  matter;  for  this  is  that  which  the 
Lord  our  God  requires  of  us,  that  we  do  justly;  that 
is,  that  we  never  do  wrong  to  any,  in  their  body, 
goods,  or  good  name;  and  that  we  ever  study  to 
render  to  all  their  due,  according  to  the  relation  we 
stand  in,  and  the  obligation  we  lie  under  to  them. 
"That,  therefore,  which  is  altogether  just  ("justice, 
justice,"  as  the  word  is,)  thou  shalt  follow."  There 
are  many  who  make  no  great  pretensions  to  religion, 
and  yet  natural  conscience,  sense  of  honour,  and  a 
regard  to  the  common  good,  keep  them  strictly  just 
in  all  their  dealings,  and  they  would  scorn  to  do  a 
base  and  dishonest  thing;  and  shall  not  the  bonds  of 
this  ordinance,  added  to  those  inducements,  restrain 
us  from  every  thing  that  has  but  the  appearance  of 
fraud  and  injustice?  A  Christian,  a  communicant, 
and  yet  a  cheat,  yet  a  man  not  to  be  trusted,  not  to 
be  dealt  with,  but  standing  on  one's  guard !  How 
can  these  be  reconciled?  Will  that  man  be  true  to 
his  God  whom  he  has  not  seen,  that  is  false  to  his 
brother  whom  he  has  seen?  Shall  he  be  intrusted 
with  the  true  riches,  that  is  "  not  faithful  in  the  un- 
righteous mammon?" 

Let  the  remembrance  of  our  sacramental  vows  be 
always  fresh  in  our  minds,  to  give  a  check  to  those 
secret  covetings,  which  are  the  springs  of  all  frau- 
dulent practices.  I  have  disclaimed  the  world  for  a 
portion :  shall  I  then,  for  the  compassing  of  a  little 
of  its  forbidden  gain,  wrong  my  brother,  to  whom  I 
ought  to  do  good;  wrong  my  profession,  which  I 
ought  to  adorn;  and  wrong  my  own  conscience, 
which  I  ought  to  keep  void  of  offence?  God  forbid! 
I  have  likewise  renounced  the  hidden  things  of  dis- 
honesty,  and  promised  not  to  walk  in  craftiness ;  "  by 
the  grace  of  God,  I  will  therefore  ever  have  my  con- 
versation in  the  world,  in  simplicity  and  godly  sin- 
cerity, not  Avith  fleshly  wisdom."  They  that  are  so 
well  skilled  in  the  arts  of  deceit,  as  to  save  them- 
23* 


270  communicant's  companion. 

selves  from  (he  scandal  of  if,  and  to  be  able  to  say 
with  Ephraim,  though  he  had  tlie  balances  of  deceit 
in  his  hands,  "  In  all  my  labours,  they  shall  find  no 
iniquity  in  me  that  were  sin;"  yet  cannot  thereby 
save  themselves  from  the  guilt  of  it,  and  the  ruin  that 
attends  it;  for  doubtless  "the  Lord  is  the  avenger 
of  all  such."  Those  that  cheat  their  neighbours, 
cannot  cheat  their  God,  but  will  prove  in  the  end  to 
have  cheated  themselves  into  everlasting  misery;  and 
"  what  is  a  man  profited,  if  he  gain  the  whole  world, 
and  lose  his  own  soul?" 

3.  We  must  see  to  it,  that  we  be  religiously  meek 
and  peaceable.  We  must  not  only  come  from  this 
ordinance  in  a  calm  and  quiet  frame,  but  we  must 
always  keep  ourselves  in  such  a  frame.  By  the 
meekness  and  gentleness  of  Christ,  (which  the  apos- 
tle mentions  as  a  most  powerful  charm,)  let  us  be 
wrought  upon  to  be  always  meek  and  gentle,  as  those 
that  have  learned  of  him.  The  storms  of  passion  that 
are  here  calmed,  must  never  be  sulTered  to  make  head 
again;  nor  must  the  enmities  that  are  here  slain,  ever 
be  revived.  Having  eaten  of  this  gospel  passover, 
we  must  all  our  life  long  keep  the  feast,  without  the 
"  leaven  of  malice  and  wickedness."  Having  been 
feasted  at  wisdom's  table,  we  must  always  abide  un- 
der the  conduct  and  influence  of  that  wisdom,  which 
is  "  first  pure,  and  then  peaceable,  gentle,  and  easy 
to  be  entreated."  God  was  greatly  displeased  with 
those  that,  after  they  released  their  bond-servants, 
according  to  the  law,  recalled  their  releases,  and 
brought  them  into  subjection  again.  And  so  will 
he  be  with  those  who  seem  to  set  aside  their  quarrels 
when  they  come  to  the  sacrament,  but,  as  soon  as 
the  pang  of  their  devotion  is  over,  the  heat  of  their 
passion  returns,  and  they  resume  their  quarrels,  and 
revive  all  their  angry  resentments;  thereby  making 
it  to  appear,  that  they  did  never  truly  forgive,  and 
therefore  were  never  forgiven  of  God. 

Let  those  that  have  had  communion  with  God  in 
this  ordinance,  be  able  to  appeal  to  their  relations 
and  domestics,  and  all  they  converse  with  concern- 


communicant's  companion.  271 

ing  this ;  and  to  vouch  them  for  witnesses,  that  they 
have  mastered  their  passions,  and  are  grown  more 
mild  and  quiet  in  their  famihes  than  sometimes  they 
have  been;  and  that  even  when  they  are  most  pro- 
voked, they  know  both  how  to  hear  reason,  and  how 
to  speak  it.  Whatever  others  do,  let  us  never  give 
occasion  to  the  enemies  of  the  Lord  to  say,  that  the 
seriousness  of  religion  makes  men  sour  and  morose, 
and  that  zeal  in  devotion  disposes  the  mind  to  pee- 
vishness and  passion;  but  let  us  evidence  the  con- 
trary, that  the  grace  of  God  does  indeed  make  men 
good-natured,  and  that  the  pleasures  of  serious  god- 
liness make  men  truly  cheerful  and  easy  to  all  about 
them.  Having  been  here  sealed  "  to  the  day  of  re- 
demption, let  us  not  grieve  the  Holy  Spirit  of  God," 
that  blessed  dove;  and  that  we  may  not,  "let  all 
bitterness,  and  wrath,  and  anger,  and  clamour,  and 
evil-speaking,  be  put  away  from  us,  with  all  malice." 
4.  We  must  see  to  it,  that  we  be  strictly  sober  and 
chaste.  Gluttony,  and  drunkenness,  and  fleshly  lusts, 
are  as  great  a  reproach  as  can  be  to  those  that  profess 
relation  to  Christ,  and  the  expectation  of  eternal  life. 
It  becomes  those  that  have  been  feasted  at  the  table 
of  the  Lord,  and  have  there  tasted  the  pleasures  of 
the  spiritual  and  divine  life,  to  be  dead  to  all  the  de- 
lights of  sense,  and  to  make  it  appear  that  they  are 
so,  by  a  holy  indifference  to  them.  Let  not  the  flesh 
be  indulged  to  the  prejudice  of  the  spirit,  nor  provis- 
ion made  for  the  fulfilling  of  the  lusts  thereof  Have 
we  been  entertained  with  the  dainties  of  heaven? 
Let  us  not  be  desirous  of  the  dainties  of  sense,  nor 
solicitous  to  have  the  appetite  gratified,  and  all  our 
enjoyments  to  the  highest  degree  pleasing.  When 
our  Lord  had  instituted  his  Supper,  and  gave  this 
cup  of  blessing  to  his  disciples,  he  added,  "  I  will 
not  drink  henceforth  of  this  fruit  of  the  vine:"  now 
welcome  the  bitter  cup,  the  vinegar,  and  the  gall; 
teaching  us  after  a  sacrament  to  sit  more  loose  than 
before  to  bodily  delights,  and  to  be  better  reconciled 
to  hardships  and  disappointments  in  them.  It  was 
the  sin  and  shame  of  the  Israelites  in  the  wilderness, 


272  communicant's  companion, 

tliat  while  they  were  fed  with  manna,  angels'  food, 
they  lusted,  saying, "  Who  will  give  us  flesh  to  eat?" 
And  they  sin  after  the  similitude  of  that  transgres- 
sion, who,  when  they  have  eaten  of  the  bread  of  life, 
and  drunk  of  the  water  of  life,  yet  continue  to  be  as 
curious  and  careful  about  their  meat  and  drink,  as 
if  they  knew  no  better  things,  and  had  their  happi- 
ness bound  up  in  them;  as  if  the  kingdom  of  God 
were  in  this  sense  meat  and  drink,  and  a  Turkish 
paradise  were  their  heaven.  Surely  they  that  are 
of  this  spirit  serve  not  our  Lord  Christ,  but  their  own 
bellies. 

But  if  they  thus  shame  themselves  who  indulge 
the  flesh,  though  their  reason  remains  with  them; 
what  shall  we  think  of  those  who,  by  their  intemper- 
ance, put  themselves  quite  out  of  possession  ot  their 
own  souls,  unfit  themselves  for  the  service  of  God, 
and  level  themselves  with  the  beasts?  A  Christian, 
a  communicant,  and  yet  a  tippler,  a  drunkard,  and  a 
companion  with  those  that  run  to  this  excess  of  riot! 
This,  this  is  the  sin  that  has  been  the  scandal  and 
ruin  of  many,  who,  having  begun  in  the  spirit,  have 
thus  ended  in  the  flesh ;  this  is  that  which  has  quench- 
ed the  Spirit,  hardened  the  heart,  besotted  the  head, 
debauched  the  conscience,  withered  the  profession, 
and  so  has  slain  its  thousands,  and  its  ten  thousands. 
Against  this  sin,  therefore,  the  Lord's  prophet  must 
cry  aloud,  and  not  spare:  of  the  danger  of  this,  the 
watchmen  are  concerned  to  give  warning;  and  dare 
those  who  partake  "  of  the  cup  of  the  Lord,  drink  of 
the  cup  of  devils?"  Can  there  be  so  much  concord 
between  light  and  darkness,  between  Christ  and  Be- 
hal?  No,  there  cannot;  these  are  contrary,  the  one 
to  the  other.  If  men's  communicating  will  not  break 
them  off"  from  their  drunkenness,  their  drunkenness 
must  break  them  off  from  communicating;  for  these 
are  spots  in  our  feasts  of  charity ;  and,  if  God  be  true, 
"  drunkards  shall  not  inherit  the  kingdom  of  God." 
Let  me,  therefore,  with  all  earnestness,  as  one  that 
desires  to  obtain  mercy  of  the  Lord  to  be  faithful, 
warn  all  that- profess  religion  and  relation  to  Christ, 


communicant's  companion.  273 

to  stand  upon  their  guard  against  this  snare,  which 
has  been  fatal  to  multitudes.  As  you  tender  the 
favour  of  God,  the  comforts  of  the  Spirit,  the  credit 
of  your  profession,  and  the  welfare  of  your  own  souls 
here  and  hereafter,  take  heed  of  being  entangled  in 
any  temptations  to  this  sin;  shun  the  society  of  these 
evil-doers,  abstain  from  all  the  appearances  of  this  sin ; 
watch  and  be  sober;  he  "that  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,  has  made  us  unto 
our  God  kings  and  priests."  Are  we  priests?  This 
was  the  law  of  the  priesthood,  and  it  was  a  law  made 
upon  occasion  of  the  death  of  Nadab  and  Abihu, 
who  probably  had  "  erred  through  wine."  "  Do  not 
drink  wine  or  strong  drink,  when  ye  go  into  the  tab- 
ernacle of  the  congregation,"  Are  we  kings?  "  It 
is  not  for  kings,  0  Lemuel,  it  is  not  for  kings  to  drink 
wine;  lest  they  drink  and  forget  the  law."  It  is  not 
for  Christians  to  drink  to  excess,  and  to  allow  them- 
selves in  those  riotings  and  revellings,  which  even  the 
sober  heathen  condemned  and  abhorred. 

Adultery,  fornication,  uncleanness,  and  lascivious- 
ness,  are  likewise  lusts  of  the  tiesh,  and  defiling  to  the 
soul,  which,  therefore,  all  those  must  carefully  avoid 
that  profess  to  be  led  by  the  Spirit:  they  are  abomi- 
nable things  which  the  Lord  hates,  and  which  we 
also  must  hate.  Are  not  our  bodies  temples  of  the 
Holy  Ghost?  Dare  we  then  defile  them?  Are  they 
not  members  of  Christ?  And  shall  we  make  them 
the  members  of  a  harlot?  Let  those  that  eat  of  the 
holy  things,  be  holy  both  in  body  and  spirit,  and 
"  possess  their  vessels  in  sanctification  and  honour, 
and  not  in  the  lusts  of  uncleanness."  Let  those  eyes 
never  be  guilty  of  a  wanton  look,  that  have  here  seen 
Christ  evidently  set  forth  crucified  among  us;  let  not 
lewd,  corrupt  communication  proceed  out  of  that 
mouth  into  which  God's  covenant  has  been  taken; 
let  not  unclean,  lascivious  thoughts  be  ever  harboured 
in  that  heart  in  which  the  holy  Jesus  vouchsafes  to 
dwell.  Let  those  that  have  eaten  of  wisdom's  bread, 
and  drunk  of  the  wine  that  she  has  mingled,  never 
hearken  to  the  invitations  of  the  foolish  woman,  who 


274  communicant's  companion, 

courts  the  unwary  to  stolen  waters,  and  bread  eaten 
in  secret,  under  pretence  that  they  are  sweet  and 
pleasant;  "Tor  the  dead  are  there, and  her  guests  are 
m  the  depths  of  hell." 

5.  We  must  see  to  it,  that  we  be  abundantly  char- 
itable and  beneficent.  It  is  not  enough  that  we  do 
no  hurt,  but  if  we  would  order  our  conversation 
aright,  we  must,  as  we  have  opportunity,  do  good  to 
all  men,  as  becomes  those  to  \vhom  God  in  Christ  is 
good,  and  does  good,  and  who  profess  themselves  the 
disciples  and  followers  of  him  who  went  about  doing 
good.  Shall  we  be  selfish,  and  seek  our  own  things 
only,  who  have  here  seen  how  Christ  humbled  and 
emptied  himself  for  us?  Shall  we  be  sparing  of  our 
pains  for  our  brethren's  good,  who  have  here  seen 
Christ  among  us,  as  one  that  serves,  as  one  that  suf- 
fers, and  as  one  who  came  not  to  be  ministered  unto, 
"  but  to  minister,  and  to  give  his  life  a  ransom  for 
many?"  Shall  we  be  shy  of  speaking  to,  or  speak- 
ing for  our  poor  brethren,  who  have  here  seen  our 
Lord  Jesus  not  ashamed  to  own  us,  and  intercede 
for  us,  notwithstanding  our  poverty  and  meanness? 
Shall  we  be  strait-handed  in  distributing  to  the  neces- 
sities of  the  saints,  who  have  here  found  Christ  so 
Uberal  and  open-handed  in  imparting  to  us,  not  only 
the  gospel  of  God,  but  even  his  own  soul  ?  After 
we  liave  been  at  this  ordinance,  we  should  show 
how  much  we  are  atl'cctcd  with  our  receiving  there, 
by  being  ready  and  forward  "to  every  good  work;" 
because  our  goodness  extends  not  to  God,  it  ought  to 
extend  to  the  saints  that  are  in  the  earth.  Thus  we 
must  be  "followers  of  God  as  dear  children;  we 
must  Avalk  in  love,  as  here  we  see  Christ  hath  loved 
us,  and  given  himself  for  us." 

6.  We  must  see  to  it,  that  we  be  more  taken  off 
from  this  world,  and  more  taken  up  with  another 
world.  A  Christian  then  lives  like  himself,  when 
he  lives  above  the  things  that  are  seen,  which  are 
temporal,  and  looks  upon  them  with  a  holy  contempt, 
and  keeps  his  eye  fixed  upon  the  things  tliat  are  not 
seen,  which  are  eternal,  looking  upon  them  with  a 


communicant's  companion.  275 

holy  concern.  We  are  not  of  this  world,  but  we  are 
called  out  of  it ;  we  belong  to  another  world,  and  are 
designed  for  it:  we  must,  therefore,  "seek  the  things 
that  are  above,  and  not  set  our  affections  on  things 
beneath." 

The  thoughts  of  Christ  crucified  should  wean  us 
from  this  world,  and  make  us  out  of  love  with  it. 
The  world  knew  him  not,  but  hated  him ;  the  princes 
of  this  world  crucified  him;  but  he  overcame  the 
world,  and  we  also  by  faith  in  him  may  obtain  a  vic- 
tory over  it;  such  a  victory  over  it,  that  we  may 
not  be  entangled  with  its  snares,  encumbered  with 
its  cares,  or  disquieted  by  its  sorrows.  By  frequent 
meditation  on  the  cross  of  Christ,  "  the  world  will 
be  crucified  to  us,  and  we  to  the  world;"  that  is, 
the  world  and  we  shall  grow  very  indifferent  one  to 
another,  and  no  love  shall  be  lost  between  us. 

The  thoughts  of  Christ  glorified  should  raise  our 
hearts  to  that  blessed  place  where  Christ  "  sitteth  on 
the  right  hand  of  God,  and  from  whence  we  look 
for  the  Saviour."  Wlien  we  commemorate  Christ's 
entrance  within  the  veil  as  our  forerunner,  and  have 
good  hopes  of  following  him  shortly;  when  we  think 
of  his  being  in  paradise,  and  of  our  being  with  him; 
how  should  our  affections  be  carried  out  towards  that 
joy  of  our  Lord!  How  studious  should  we  be  to 
do  the  work  of  heaven,  conform  to  the  laws  of  hea- 
ven, and  converse  as  much  as  may  be  with  the  glo- 
rious society  there !  Having  received  the  adoption 
of  sons,  we  should  improve  our  acquaintance  with, 
and  raise  our  expectations  of,  the  inheritance  of 
sons. 


ft76  communicant's  companion. 


CHAPTER  XIV. 

SOME  WOnDS  OF  COMFORT  WHICH  THIS  ORDINANCE  SPEAKS 
TO  SERIOUS  CHRISTIANS. 

Four  things  premised.  This  ordinance  may  comfort  us,  I.  Against 
the  remembrance  of  our  former  sins  and  provocations.  II.  Against 
tlie  sense  of  our  sins  and  daily  infirmities.  III.  Against  the  sad 
remainders  of  indwelling  corruption.  IV.  Against  prevailing 
doubts  and  fears  about  the  spiritual  state.  V.  Against  the  trou- 
bles and  calamities  of  this  life.     VI.  Against  the  fears  of  death. 

The  Lord's  Supper  was  intended  for  the  comfort  of 
good  people,  not  only  while  they  are  actually  attend- 
ing on  God  in  it,  but  ever  after;  not  only  that  their 
joy  may  be  full,  but  that  this  joy  may  remain  in  them. 
It  is  a  feast  which  was  made  for  laughter;  not  that 
of  the  fool,  which  terminates  in  a  sigh,  and  the  end 
of  it  is  heaviness,  but  that  of  the  truly  wise  man  who 
has  learned  to  rejoice  evermore,  yea,  to  rejoice  in  the 
Lord  always;  not  that  of  the  hypocrite,  whose  tri- 
umphing is  short,  and  his  joys  but  "  for  a  moment," 
but  that  of  the  sincere  Christian,  whom  God  causeth 
always  "to  triumph  in  Christ."  The  water  that 
Christ  here  gives,  is  designed  to  be  a  well  of  water, 
living  water,  sending  forth  "  streams  that  make  glad 
the  city  of  our  God."  This  feast,  if  it  be  not  our 
own  fault,  will  be  to  us  a  continual  feast,  a  breast  of 
consolation,  from  which  we  may  daily  suck  and  be 
satisfied. 

It  is  the  will  of  God  that  his  people  should  be  a 
comforted  people.  The  most  evangelical  part  of  the 
prophecy  of  Isaiah  begins  with  this,  "  Comfort  ye, 
comfort  ye  my  people,  saith  your  God."  He  takes 
pleasure  in  their  prosperity,  he  delights  to  see  them 
cheerful,  and  to  hear  them  sing  at  their  work,  and 
sing  in  his  ways.  Religion  was  never  intended  to 
make  people  melancholy;  wisdom's  adversaries  do 
her  wrong  if  they  paint  lier  in  mourning,  and  wis- 
dom's children  do  not  do  her  right,  if  they  give  them 


communicant's  companion.  277 

occasion  to  do  so ;  for  though  they  are,  like  St.  Paul, 
as  sorrowful,  yet  they  should  be  like  him,  always  re- 
joicing; because,  though  they  seem  perhaps  to  have 
nothing,  yet  really  "  they  possess  all  things."  So 
good  a  Master  do  we  serve,  that  he  has  been  pleased 
to  combine  interests  with  us,  and  so  compound  his 
glory  and  our  comfort,  that,  in  seeking  the  one,  we 
seek  the  other  also.  He  has  made  that  to  be  our 
duty,  which  is  indeed  our  greatest  privilege ;  and  that 
is,  to  delight  ourselves  always  in  the  Lord,  and  to 
live  a  life  of  complacency  in  him.  And  it  is  the  New 
Testament  character  of  a  Christian  indeed,  that  he 
rejoices  in  Christ  Jesus. 

Good  Christians  have,  of  all  people,  most  reason 
to  rejoice  and  be  comforted.  As  for  those  that  are  at 
a  distance  from  God,  and  out  of  covenant  with  him, 
they  have  reason  to  be  afflicted,  and  mourn  and 
weep.  "  Rejoice  not,  0  Israel,  for  joy  as  other  peo- 
ple; for  thou  hast  gone  a  whoring  from  thy  God." 
To  them  that  eat  of  the  forbidden  tree  of  knowledge, 
this  tree  of  life  also  is  forbidden ;  but  those  that  de- 
vote themselves  to  God,  have  all  the  reason  in  the 
world  to  delight  themselves  in  God.  They  that  "ask 
the  way  to  Zion  with  their  faces  thitherward,  though 
they  go  weeping  to  seek  the  Lord  their  God,"  yet 
they  shall  go  on  rejoicing,  when  they  have  found 
him ;  for  they  cannot  but  find  the  way  pleasantness, 
and  the  paths  of  it  peace.  Have  not  they  reason  to 
smile,  on  whom  God  smiles?  If  God  has  put  grace 
into  the  heart,  has  he  not  put  gladness  there,  and  a 
new  song  into  the  mouth?  Is  Christ  proclaimed  king 
in  the  soul  ?  And  ought  it  not  to  be  done  with  accla- 
mations of  joy?  Is  the  atonement  received,  and  the 
true  treasure  found?  And  shall  we  not  rejoice  with 
joy  unspeakable?  Have  we  good  hope  through  grace 
of  entering  shortly  into  the  joy  of  our  Lord?  And 
have  we  not  cause  now  to  rejoice  in  the  hope  of  it  ? 

Yet  those  who  have  so  much  reason  to  rejoice  are 
often  cast  down  and  in  sorrow,  and  not  altogether 
without  cause.   This  state  of  probation  and  prepara- 
tion is  a  mixed  state,  and  it  is  proper  enough  it  should 
24 


278  communicant's  companion. 

be  so,  for  the  trial  and  exercise  of  various  graces, 
and  that  God's  power  may  have  the  praise  of  keep- 
ing the  balance  even.  In  those  whose  hearts  are 
visited  by  the  day-spring  from  on  high,  the  Ught  is 
neither  clear  nor  dark,  it  is  neither  day  nor  night. 
They  have  their  comforts,  which  they  would  not 
exchange  for  the  peculiar  treasure  of  kings  and 
princes;  but  withal  they  have  their  crosses,  under 
which  they  groan,  being  burdened.  They  have  their 
hopes,  which  are  an  anchor  to  the  soul,  both  sure 
and  steadfast,  entering  into  that  within  the  veil;  but 
withal  they  have  their  fears,  for  their  warfare  is  not 
yet  accomplished ;  they  have  not  yet  attained,  neither 
are  already  perfect.  They  have  their  joys,  such  as 
the  world  can  neither  give  nor  take  away,  joys  that 
a  stranger  doth  not  intermeddle  with;  but  withal  they 
have  their  griefs,  their  way  to  Canaan  lies  through 
a  wilderness,  and  their  way  to  Jerusalem  through  the 
valley  of  Baca.  Their  Master  was  himself  a  man 
of  sorrows,  and  acquainted  with  griefs,  and  they  are 
to  be  his  followers.  While  we  are  here,  we  must 
not  think  it  strange,  if,  for  a  season,  when  need  is, 
we  are  in  heaviness;  we  cannot  expect  to  reap  in 
joy  hereafter,  unless  we  now  sow  in  tears.  We  must 
not  therefore  think,  that  either  the  present  happiness 
of  the  saints,  which  in  this  world  they  arc  to  expect, 
or  their  present  holiness,  which  in  this  world  they  are 
to  endeavour  after,  consists  in  such  delights  and  joys, 
as  leave  no  room  for  any  mourning  and  sense  of  trou- 
ble: no,  there  is  a  sorrow,  that  is  a  godly  sorrow;  a 
jealousy  of  ourselves,  that  is  a  godly  jealousy.  It  is 
only  a  perfect  love  that  casts  out  all  fear  and  all  grief, 
which  we  are  not  to  expect  in  this  imperfect  state. 
All  tears  shall  not  be  wiped  away  from  our  eyes, 
nor  shall  sorrow  and  sighing  quite  flee  away,  till 
we  come  to  heaven:  while  we  are  here,  we  are  in  a 
vale  of  tears,  and  must  conform  to  the  temper  of  the 
climate;  we  are  at  sea,  and  must  expect  to  be  tossed 
with  tempests;  we  are  in  the  camp,  and  must  expect 
to  be  alarmed;  while  without  are  fightings,  no  won- 
der that  within  are  fears. 


COMMUNICANT  S  COMPANION.  279 

Our  Lord  Jesus  has  therefore  provided  such  com- 
forts for  the  reUef  of  his  people,  in  their  present  sor- 
rowful state,  as  may  serve  to  balance  their  griefs,  and 
keep  them  from  being  pressed  above  measure;  and 
he  has  instituted  holy  ordinances,  and  especially  this 
of  the  Lord's  Supper,  for  the  application  of  those 
comforts  to  them,  that  they  may  never  fear,  may 
never  sorrow  as  those  that  have  no  hope  nor  joy. 
The  covenant  of  grace,  as  it  is  ministered  in  the  ever- 
lasting gospel,  has  in  it  a  salve  for  every  sore,  a 
remedy  for  every  malady ;  so  that  they  who  have  an 
interest  in  that  covenant,  and  know  it,  may  triumph 
with  blessed  Paul :  "  Though  we  are  troubled  on 
every  side,  yet  we  are  not  distressed;  perplexed 
sometimes,  but,  thanks  be  to  God,  not  in  despair; 
persecuted  by  men,  but  not  forsaken  of  God ;  cast 
down  and  drooping,  but  not  destroyed  and  lost." 
This  is  that  which  bears  them  up  under  all  their  bur- 
dens, comforts  them  in  all  their  griefs,  and  enables 
them  to  rejoice  in  tribulation:  God  is  theirs,  and  they 
are  his,  and  he  has  "  made  with  them  an  everlasting 
covenant,  well  ordered  in  all  things,  and  sure;  and 
this  is  all  their  salvation,  and  all  their  desire,  however 
it  be." 

The  word  of  God  is  written  to  them  for  this  end, 
"  that  their  joy  may  be  full — and  that  through  pa- 
tience and  comfort  of  the  Scriptures  they  may  have 
hope."  Precious  promises  are  there  treasured  up, 
to  be  the  foundations  of  their  faith  and  hope,  and 
consequently  the  fountains  of  their  joy.  Songs  of 
thanksgiving  are  there  drawn  up  for  them  to  refresh 
themselves  with  in  their  weary  pilgrimage,  and  to 
have  recourse  to  for  the  silencing  of  their  complaints. 
Ministers  are  appointed  to  be  the  helpers  of  their 
joy,  and  to  speak  comfort  to  such  as  mourn  in  Zion. 
The  Sabbath  is  the  day  which  the  Lord  has  made  for 
this  very  end,  that  they  may  rejoice  and  be  glad  in 
it.  Prayer  is  appointed  for  the  ease  of  troubled  spi- 
rits, that  in  it  they  may  pour  out  their  complaints 
before  God,  and  fetch  in  comfort  from  him.  "  Ask 
and  ye  shall  receive,  that  your  joy  may  be  full." 


080  communicant's  companion. 

This  sacrament  was  ordained  for  the  comfort  of  good 
Cliristians,  for  the  confirmation  of  their  faith,  in  or- 
der to  the  preservation  and  increase  of  their  joy;  and 
they  onght  to  improve  it  both  for  the  strengthening 
of  the  habit  of  holy  cheerfuhiess,  and  their  actual 
encouragement  against  the  several  particular  griev- 
ances of  this  present  time.  And  there  is  no  complaint 
which  a  good  Christian  has  cause  to  make  at  any 
time,  which  he  may  not  qualify,  and  keep  from  grow- 
ing clamorous,  by  comforts  drawn  from  what  he  has 
seen  and  tasted,  what  he  has  done  and  received,  at 
the  Lord's  table.  Let  us  therefore  be  daily  drawing 
water  out  of  these  wells  of  salvation;  and  when  our 
souls  are  cast  down  and  disquieted  within  us,  let  us 
fetch  arguments  from  our  communion  with  God  in 
this  ordinance,  both  in  chiding  them  for  their  des- 
pondency, and  encouraging  them  to  hope  and  rejoice 
in  God.  What  is  it  that  grieves  and  oppresses  us? 
Why  is  our  countenance  sad,  and  why  go  we  mourn- 
ing all  the  day  long?  Whatever  the  occasion  of  the 
heaviness  is,  let  it  be  weighed  in  the  balance  of  the 
sanctuary,  and  I  dare  say  there  is  that  comfort  to  be 
fetched  from  this  ordinance,  which  is  sufficient  to  be 
set  in  the  scale  against  it,  and  outweigh  it.  Let  us 
mention  some  of  the  most  common  causes  of  our 
trouble,  and  try  what  relief  we  may  from  hence  be 
furnished  with: — 

L  Are  we  disquieted  and  discouraged  by  the  re- 
membrance of  our  former  sins  and  provocations? 
There  is  that  here  which  will  help  to  quiet  and  en- 
courage us  in  reference  to  this.  Conscience  some- 
times calls  to  mind  the  sins  of  the  unconverted  state, 
and  charges  them  home  upon  the  soul,  especially  if 
they  were  heinous  and  scandalous;  it  repeats  the 
reproach  of  the  youth;  rips  up  the  old  quarrels,  and 
aggravates  them;  probes  the  old  wounds,  and  makes 
them  bleed  afresh;  and  from  hence  the  disconsolate 
soul  is  ready  to  draw  such  hard  conclusions  as  these : 
— Surely  it  is  impossible  that  so  great  a  sinner  as  I 
have  been,  should  be  pardoned  and  accepted;  that 
such  a  prodigal  should   be  welcomed  home,  and 


COMMUNICANT  S   COMPANION.  281 

such  a  publican  ever  find  mercy !  Can  I  expect  to 
share  in  that  grace  wliich  I  so  long  shghted  and 
sinned  against?  Or  to  be  taken  into  that  covenant 
of  which  I  have  so  often  cast  away  the  cords?  Will 
the  holy  God  take  one  into  the  embraces  of  his  love, 
who  has  been  so  vile  and  sinful,  and  fitter  to  be 
made  a  monument  of  his  wrath?  Can  there  be  any 
hope  for  me?  Or,  if  there  be  some  hope  yet,  can 
there  be  any  joy?  If  I  may,  through  a  miracle  of 
mercy,  escape  hell  at  last,  which  I  have  deserved  a 
thousand  times,  yet  ought  I  not  to  weep  mine  eyes 
out,  and  to  "  go  softly  all  my  years  in  the  bitterness 
of  my  soul?"  Ought  not  I  to  go  down  to  the  grave 
mourning?  Should  not  my  soul  refuse  now  to  be 
comforted,  which  so  long  refused  to  be  convinced? 

These  are  black  and  sad  thoughts,  and  enough  to 
sink  the  spirit,  if  we  had  not  met  with  that  at  the 
Lord's  table  which  gives  a  sutficient  answer  to  all 
these  challenges.  We  have  been  great  sinners,  but 
there  we  have  seen  the  great  Redeemer,  able  to  save 
to  the  uttermost  all  that  come  to  God  by  him ;  and 
have  there  called  him  by  that  name  of  his,  which  is 
as  ointment  poured  forth,  "  The  Lord  our  righteous- 
ness." Our  sins  have  reached  to  the  heavens,  but 
there  we  have  seen  God's  mercy  in  Christ  reaching 
beyond  the  heavens.  We  have  been  wretchedly  de- 
filed in  our  own  ways,  but  there  we  have  seen,  not 
only  a  laver,  but  a  fountain  opened  for  the  house  of 
David  to  wash  in;  and  have  been  assured  that  the 
blood  of  Christ  cleanses  from  all  sin,  even  that  which, 
for  the  heinousness  of  its  nature,  and  the  multitude 
of  its  aggravations,  has  been  as  scarlet  and  crimson. 
That  article  of  the  covenant,  which  is  so  expressive 
of  a  general  pardon,  has  been  sealed  to  me  upon 
gospel  terms:  "  For  I  will  be  merciful  to  their  un- 
righteousness, and  their  sins  and  their  iniquities  1 
will  remember  no  more:"  and  this  I  rely  upon. 
Great  sinners  have  obtained  mercy,  and  why  may 
not  I? 

And  though  an  humble  remembrance  of  sin  will 
be  of  use  to  us  all  our  days,  yet  such  a  disquieting 
24* 


282  communicant's  companion. 

remenibranre  of  it  as  hinders  our  faith  in  Christ,  and 
our  joy  in  God,  is  by  no  means  good;  even  sorrow 
for  sin  may  exceed  due  bounds,  and  penitents  may 
be  swallowed  up  with  over-much  sorrow.  The  cov- 
enant of  grace  speaks  not  only  pardon,  but  peace  to 
all  believers;  and  not  only  sets  the  broken  bones,  but 
makes  them  to  rejoice.  When  it  says,  "  Thy  sins  be 
forgiven  thee,"  it  says  also,  ■'  Son,  daughter,  be  of 
good  cheer."  It  is  the  duty  of  those  who  have  re- 
ceived the  atonement,  to  take  the  comfort  of  it,  and 
to  "joy  in  God  through  our  Lord  Jesus  Christ." 
Acts  of  self-denial  and  mortification  are  means  and 
evidences  of  our  sanctification,  and  such  as  we  ought 
to  abound  in;  but  they  are  not  the  grounds  of  our 
justification:  it  is  Christ's  blood  that  makes  the  sat- 
isfaction, not  our  tears.  Therefore  we  must  not  so 
remember  former  sins,  as  to  put  away  present  com- 
forts; a  life  of  repentance  will  very  well  consist  with 
a  Ufe  of  holy  cheerfulness, 

II.  Are  we  disquieted  and  discouraged  by  the 
sense  of  our  sins  of  daily  infirmity?  There  is  that 
here  which  will  be  a  relief  against  this  grievance 
also: — I  have  not  only  former  guilt  to  reflect  upon, 
contracted  in  the  days  of  my  ignorance  and  unbelief, 
but  alas!  I  am  still  sinning,  sinning  daily.  God 
knows,  and  my  own  heart  knows,  that  in  many 
things  I  do  offend.  I  come  short  of  the  rule,  and 
short  of  the  glory  of  God  every  day;  vain  thoughts 
lodge  within  me,  idle  words  proceed  from  me.  If  I 
would  count  either  the  one  or  the  other,  they  are 
more  in  number  than  the  sand.  When  I  think  of 
the  strictness  and  extent  of  the  divine  law,  and  com- 
pare my  own  heart  and  life  with  it,  I  find  that  innu- 
merable evils  compass  me  about.  Neglects  of  duty 
are  many,  and  negligences  in  duty  are  more.  Who 
can  tell  liow  oft  he  olfends?  If  the  righteous  God 
should  enter  into  judgment  witli  me,  and  be  extreme 
to  mark  what  I  do  amiss,  I  were  not  able  to  answer 
him  for  one  of  a  thousand.  It  might  have  been 
expected,  that  Avhen  tlie  God  of  mercy  had,  upon 
my  repentance,  forgiven  the  rebellions  of  my  sinful 


communicant's  companion.  283 

state,  taken  me  into  his  family,  and  made  me  as  one 
of  his  hired  servants,  nay,  as  one  of  his  adopted  chil- 
dren, that  I  should  have  been  a  dutiful  child,  and  a 
diligent  servant ;  but,  alas !  I  have  been  slothful  and 
trifling,  and  in  many  instances  undutiful;  I  am  very 
defective  in  my  duty,  both  to  my  Master,  and  to  my 
fellow-servants,  and  in  many  things  transgress  daily. 
For  these  things  I  weep ;  mine  eyes,  mine  eyes  run 
down  with  tears. 

But  there  is  that  in  this  ordinance  which  may  keep 
us  from  sinking  under  this  burden,  though  we  have 
cause  enough  to  complain  of  it.  It  is  true,  I  am  sin- 
ning daily,  and  it  is  my  sorrow  and  shame  that  I  am 
so;  but  the  memorial  of  that  great  sacrifice  which 
Jesus  Christ  offered  once  for  all  upon  the  cross,  is 
therefore  continually  to  be  celebrated  on  earth,  be- 
cause the  merit  of  it  is  continually  pleaded  in  heaven, 
where  Christ  ever  lives  to  make  intercession  in  the 
virtue  of  his  satisfaction.  Having  therefore  celebra- 
ted the  memorial  of  it  at  the  table  of  the  Lord  here 
in  the  outer  court,  I  ought  to  take  the  comfort  of  the 
continual  efiicacy  of  it  within  the  veil,  and  its  preva- 
lency  for  the  benefit  of  all  believers.  The  water  out 
of  the  rock,  the  rock  smitten,  follows  God's  Israel 
through  this  wilderness,  in  the  precious  streams  of 
which,  they  that  are  washed  are  welcome  to  wash 
their  feet  from  the  pollutions  they  contract  in  their 
daily  walk  through  this  defiling  world ;  and  the  best 
have  need  of  this  washing.  That  needful  word  of 
caution,  "  that  we  sin  not,"  is  immediately  followed 
with  this  word  of  comfort,  but  "  if  any  man  sin,  we 
have  an  advocate  with  the  Father;"  one  to  speak  for 
us,  and  to  plead  our  cause ;  and  he  has  a  good  plea 
to  put  in,  in  our  behalf,  for  "  he  is  the  propitiation  for 
our  sins." 

Add  to  this,  that  the  covenant  of  grace,  which  is 
sealed  to  us  in  this  ordinance,  is  so  well  ordered  in 
all  things,  and  so  sure,  that  every  transgression  in 
the  covenant  does  not  presently  throw  us  out  of  cov- 
enant. We  do  not  stand  upon  the  same  terms  that 
Adam  in  innocency  did,  to  whom  the  least  failure 


284  communicant's  companion. 

was  fatal.  No;  to  us  God  has  " proclaimed  his  name 
gracious  and  merciful,  forgiving?  iniquity,  transgres- 
sion, and  sin."  If  we  mourn  for  our  sins  of  daily 
infirmity,  are  ashamed  of  them,  and  humble  ourselves 
for  them;  if  we  strive  and  watch,  and  pray  against 
them,  we  may  be  sure  they  shall  not  be  laid  unto 
our  charge,  but  in  Christ  Jesus  tiicy  shall  be  forgiven 
to  us,  for  we  are  imder  grace,  and  not  under  the  law. 
The  God  we  are  in  covenant  with  is  a  God  of  par- 
don; "with  him  there  is  forgiveness."  We  are  in- 
structed to  pray  for  daily  pardon  as  duly  as  we  pray 
for  daily  bread,  and  are  encouraged  to  come  boldly 
to  the  throne  of  grace  for  mercy:  so  that,  though 
there  be  a  remembrance  made  of  sin  every  day,  yet 
thanks  be  to  God  there  may  be  a  remembrance  made 
of  the  sacrifice  for  sin;  by  which  an  everlasting  right- 
eousness was  brought  in. 

III.  Are  we  disquieted  and  discouraged  by  sad  re- 
mainders of  indwelling  corruption? — We  may  from 
hence  derive  support  under  this  burden.  All  that 
are  enlightened  from  on  high,  lament  the  original  sin 
that  dwells  in  them,  as  much  as  the  actual  transgres- 
sions that  are  committed  by  them;  not  only  that  they 
are  defective  in  doing  their  duty,  but  that  they  labour 
under  a  natural  weakness  and  inability  for  it;  not 
only  that  they  are  often  overtaken  in  a  fault,  but  that 
they  have  a  natural  proneness  and  inclination  to  that 
which  is  evil.  It  was  the  bitter  complaint  of  blessed 
Paul  himself,  "  0  wretched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death?"  And  it  is 
the  complaint  of  all  that  are  spiritually  alive,  while 
they  are  here  in  this  imperfect  state. 

The  most  intelligent  find  themselves  in  the  dark 
and  apt  to  mistake;  the  most  contemplative  find 
themselves  unfixed,  and  apt  to  wander;  the  most 
active  for  God  find  themselves  dull  and  apt  to  tire; 
when  the  spirit,  through  grace,  is  willing,  yet  the 
flesh  is  weak;  and  when  we  would  do  good,  evil  is 
present  with  us.  Corrupt  appetites  and  passions 
often  get  head,  and  betray  us  into  many  indecencies. 
This  makes  the  heart  sad,  and  the  hands  feeble; 


communicant's  companion.  285 

and,  by  reason  of  these  remaining  corruptions,  many 
a  good  Christian  loses  the  comfort  of  his  graces. 
These  Canaanites  in  the  land  are  as  thorns  in  the 
eyes,  and  goads  in  the  sides  of  many  an  Israelite. 

But  be  not  cast  down,  my  soul!  the  covenant 
which  was  sealed  to  thee  at  the  table  of  the  Lord, 
was  a  covenant  of  grace,  which  accepts  sincerity  as 
gospel  perfection,  not  a  covenant  of  innocency,  which 
accepts  of  nothing  less  than  a  sinless,  spotless  purity. 
Were  not  these  complaints  poured  out  before  the 
Lord,  and  did  he  not  say,  "  My  grace  is  sufficient 
for  thee  ?"  And  what  canst  thou  desire  more  ?  Were 
not  orders  given  at  the  banquet  of  wine,  for  the 
crucifying  of  the  adversary  and  enemy,  this  wicked 
Haman;  so  that,  though  it  be  not  yet  dead,  it  is  a 
body  of  death,  and  ere  long  it  shall  be  put  off  for 
ever?  Was  it  not  there  said  to  thee,  v/as  it  not 
sealed,  "  that  sin  shall  not  have  dominion  over  thee ; 
but  the  God  of  peace  shall  bruise  Satan  under  thy 
feet  shortly;"  so  that,  though  he  may  for  a  while 
disturb  thy  peace,  and  his  troops  may  foil  thee,  yet, 
like  Gad,  in  Jacob's  blessing,  thou  shall  "  overcome 
at  the  last?"  "The  bruised  reed  shall  not  be  bro- 
ken, nor  the  smoking  flax  quenched,  but  judgment 
shall  in  due  time  be  brought  forth  unto  victory." 
Grace  shall  get  the  upper  hand  of  corruption,  and  be 
a  conqueror,  yea,  "  more  than  a  conqueror,  through 
him  that  loved  us. — Come  then,  come  set  thy  feet 
upon  the  necks  of  these  kings,"  and  rejoice  in  the 
hope  of  a  complete  victory  at  last.  These  lusts  which 
war  against  thee,  make  war  with  the  Lamb  too,  and 
oppose  his  interests;  but,  for  certain, "  the  Lamb  shall 
overcome  them ;  for  he  is  the  Lord  of  lords,  and  King 
of  kings,  and  they  that  are  with  him  are  called,  and 
chosen,  and  faithful."  Thou  hast  seen  on  how  firm 
a  rock  the  kingdom  of  God  within  thee  is  built,  and 
mayest  be  sure  that  the  gates  of  hell  shall  not  prevail 
against  it.  Christ  has  given  thee  a  banner  to  be 
displayed  because  of  the  truth;  "and  through  him 
thou  shalt  do  valiantly,  for  he  it  is  that  shall  tread 
down  thine  enemies." 


286  communicant's  companion. 

Go  on,  my  soul,  go  on  to  fight  the  Lord's  battles, 
by  a  vigorous  resistance  of  sin  and  Satan;  maintain 
a  constant  guard  upon  all  the  motions  of  thy  spiritual 
enemies,  hold  up  the  shield  of  faith,  and  draw  the 
sword  of  the  Spirit  against  their  assaults.  Suppress 
the  first  risings  of  corruption,  make  no  provision  for 
it,  resolve  not  to  yield  to  it,  walk  in  the  Spirit,  that 
thou  mayest  not  fulfil  the  lusts  of  the  flesh;  never 
make  league  with  these  Canaanites,  but  vex  these 
Midianites,  and  smite  them;  mortify  this  body  of 
death,  and  all  its  members;  strengthen  such  princi- 
ples, and  dwell  upon  such  considerations  as  are  pro- 
per for  the  weakening  of  the  power  of  sinful  lusts; 
and  then,  be  of  good  comfort,  this  house  of  Saul  shall 
wax  weaker  and  weaker,  and  the  house  of  David 
stronger  and  stronger.  Thou  hast  seen,  my  soul, 
thou  hast  tasted  the  bread  and  wine  which  the  Lord 
Jesus,  that  blessed  Melchizedek,  has  provided  for  the 
support  and  refreshment  of  all  the  followers  of  faith- 
ful Abraham,  when  they  return  weary  (and  wounded 
perhaps)  from  their  spiritual  conflicts.  Make  use  of 
this  provision  then,  feast  upon  it  daily,  and  go  on  in 
the  strength  of  it.  Thank  God  (as  St.  Paul  did  in 
the  midst  of  these  complaints)  for  Jesus  Christ,  who 
not  only  has  prayed  for  thee,  that  thy  faith  fail  not, 
but  is  now,  like  INIoses,  interceding  on  the  top  of  the 
hill,  while  thou  art,  like  Joshua,  fighting  with  these 
Amalekites  in  the  valley.  Be  faithful  therefore  unto 
the  death,  and  thou  shalt  shortly  have  a  place  in  that 
New  Jerusalem,  into  which  no  unclean  thing  can 
enter.  Now  thou  groanest,  being  burdened,  but  in 
heaven  there  shall  be  none  of  these  complaints,  nor 
any  cause  for  them. 

iV.  Does  the  trouble  arise  from  prevailing  doubts 
and  fears  about  thy  spiritual  state? — We  may  draw 
that  from  this  ordinance  which  will  help  us  to  silence 
those  fears,  and  solve  those  doubts,  and  to  clear  it  up 
to  us  that  God  in  Christ  is  ours,  and  we  are  his,  and 
that  all  shall  be  well  shortly.  INIany  good  Chris- 
tians, though  they  are  so  far  willing  to  hope  the  best 
concerning  themselves,  as  not  to  decUne  coming  to 


communicant's  companion.  287 

the  Lord's  table,  and  there  perhaps  they  may  meet 
with  some  satisfaction;  yet  afterwards  the  tide  of 
their  comforts  ebbs,  a  sadness  seizes  their  spirits,  the 
peace  they  have  had  they  suspect  to  have  been  a  de- 
lusion, and  are  ready  to  give  up  all  for  gone ;  unbelief 
makes  hard  conclusions,  clouds  the  evidences,  shakes 
the  hopes,  withers  the  joys — that  it  is  as  good  to  give 
up  all  pious  pursuits,  as  thus  keep  them  up  in  vain ; 
as  good  make  a  captain,  and  return  into  Egypt,  as 
perish  in  this  wilderness,  for  this  is  not  the  way  to 
Canaan.  And  thus  many  are  kept  by  unbelief  from 
entering  into  the  present  Sabbatism  or  rest,  which  is 
intended  for  the  people  of  God  in  this  life. 

But,  "  0  thou  of  little  faith,  wherefore  dost  thou 
doubt?"  Come,  call  to  remembrance  the  former 
days,  the  former  sacrament  days,  and  the  sweet  com- 
munion thou  hadst  with  God  in  them ;  days  never 
to  be  forgotten.  Thou  doubtest  whether  God  loves 
thee,  and  thou  art  ready  to  say  as  they  did,  "Where- 
in hath  he  loved  me  ?"  But  dost  thou  not  remember 
the  love  tokens  he  gave  thee  at  his  table,  when  he 
embraced  thee  in  the  arms  of  his  grace,  kissed  thee 
with  the  kisses  of  his  mouth,  and  his  banner  over 
thee  was  love?  Thou  doubtest  whether  thou  be  a 
child  of  God,  and  a  chosen  vessel  or  not,  and  art 
sometimes  tempted  to  say,  "  Surely  the  Lord  hath 
utterly  separated  me  from  his  people,  and  I  am  a  dry 
tree."  "  How  shall  he  set  me  among  the  children, 
and  give  me  a  pleasant  land?"  But  dost  thou  not 
remember  the  children's  bread  thou  hast  been  fed 
with  at  thy  Father's  table,  and  the  Spirit  of  adoption 
there  sent  forth  into  thy  heart,  teaching  thee  to  cry, 
Abba,  Father?  Thou  calledst  thyself  a  prodigal, 
and  no  more  worthy  to  be  accounted  a  son,  because 
thou  didst  bear  the  reproach  of  thy  youth,  which 
made  thee  ashamed,  yea,  even  confounded.  But  did 
not  God,  at  the  same  time,  call  thee,  as  he  did  peni- 
tent Ephraim,  a  dear  son,  a  pleasant  child;  were  not 
his  bowels  troubled  for  thee?  And  did  he  not  say,  I 
will  surely  have  mercy  on  thee?  Did  not  thy  Father 
meet  thee  with  tender  compassions?    Did  he  not  call 


288  communicant's  companion. 

for  the  best  robe,  and  put  it  on  thee  ?  Did  he  not  in- 
vite thee  to  the  fatted  calf?  and,  which  was  best  of 
all,  give  thee  a  iciss  wiiich  sealed  thy  pardon?  And 
wilt  thou  now  call  that  point  in  question  which 
was  then  so  well  settled?  ''Is  God  a  man,  that 
he  should  lie,  or  the  Son  of  man  that  he  should 
repent?"  No;  "He  is  God,  and  not  man."  Thou 
doubtest  whether  Christ  be  thine  or  not;  whether 
thou  hast  any  interest  in  his  mediation  and  interces- 
sion; whether  he  died  for  thee  or  not.  liut  didst 
thou  not,  at  his  table,  accept  of  him  to  be  thine,  and 
consent  to  him  upon  his  own  terms?  Didst  thou  not 
say  to  him,  with  thy  finger  in  the  print  of  the  nails, 
"  My  Lord,  and  my  God?"  And  did  he  not  answer 
thee  with  good  and  comfortable  words,  saying  unto 
thee,  I  am  thy  salvation  ?  Hast  thou  revoked  the  bar- 
gain? Or  dost  thou  fear  that  he  will  revoke  it?  Was 
it  not  an  everlasting  covenant,  never  to  be  forgot- 
ten? Why  art  thou  troubled?  And  why  do  thoughts 
arise  in  thy  heart?  Was  not  Christ  present  with 
thee,  and  did  he  not  show  himself  well-affected  to 
thee,  when,  at  his  table,  he  said  unto  thee,  "  Behold 
my  hands  and  my  feet,  that  it  is  I  myself?"  Thou 
doubtest  whether  thou  hast  any  grace  or  not,  any 
love  to  God,  any  faith,  any  repentance.  But  hast 
thou  forgotten  God's  workings  on  thy  heart,  and  the 
workings  of  thy  heart  towards  God  at  his  table  ?  Did 
not  thine  heart  burn  within  thee  when  thy  dear  Re- 
deemer talked  with  thee  there  ?  Didst  thou  not  sit 
down  under  his  shadow  with  delight,  and  say,  "  It  is 
good  to  be  here  ?"  Didst  thou  not  desire  a  sign  of  the 
Lord,  a  token  for  good  ?  Didst  thou  not  say,  "  Do 
not  deceive  me  ?"  And  was  there  not  a  token  for 
good  shown  thee  ?  Was  not  thy  heart  melted  for 
sin  ?  Was  it  not  drawn  out  towards  God  ?  Did  it 
not  appear  that  God  was  with  thee  of  a  truth? 
Wherefore,  then,  dost  thou  doubt  of  that,  of  which 
thou  hadst  then  such  comfortable  evidences?  "  Why 
sayest  thou,  0  Jacob,  and  speakest,  0  Israel,  My 
way  is  hid  from  the  Lord,  and  my  judgment  is  pass- 
ed over  from  my  God?"    Why  dost  thou  entertaui 


communicant's  companion.  289 

such  hard  thoughts  of  God  and  thy  own  state  ?  "  Hast 
thou  not  known,  hast  thou  not  heard,  that  the  ever- 
lasting God,  the  Lord,  the  Creator  of  the  ends  of  the 
earth,  fainteth  not,  neither  is  weary?" 

And  why  art  thou  fearful  and  faint-hearted  ?  Why 
dost  thou  look  forward  with  terror  and  trembling, 
while  thou  hast  so  much  reason  to  look  forward  with 
hope  and  rejoicing?  Alas,  says  the  troubled  spirit, 
God  hath  cast  me  out  of  his  sight,  and  I  fear  will  cast 
off  for  ever,  and  will  be  favourable  no  more :  I  shall 
no  more  see  the  Lord,  even  the  Lord  in  the  land  of 
the  living !  My  comforts  are  removed,  and  all  my 
pleasant  things  are  laid  waste.  "  My  bones  are  dried, 
my  hope  is  lost,  and  I  am  cut  off  for  my  part."  But 
hearken  to  this,  thou  who  thus  fearest  continually 
every  day,  dost  thou  not  remember  the  encourage- 
ments Christ  gave  thee  at  his  table  to  hope  in  him, 
and  to  expect  all  good  from  him ;  did  he  not  say,  "  I 
will  never  leave  thee  nor  forsake  thee?"  And  didst 
not  thou  promise,  that  thou  wouldst  never  leave  nor 
forsake  him?  Nay,  did  he  not  promise  "  to  put  his 
fear  into  thy  heart,  that  thou  mightest  not  depart  from 
him?"  He  did,  "and  is  not  he  faithful  that  hath 
called  thee,"  faithful  that  hath  promised,  who  also 
will  do  it?  Thou  art  afraid  that  some  time  or  other 
Satan  will  be  too  hard  for  thee,  and  thou  shalt  one 
day  perish  by  his  hand ;  but  hast  thou  not  had  that 
precious  promise  sealed  to  thee,  that  "  the  faithful  God 
will  never  suffer  thee  to  be  tempted  above  what  thou 
art  able,  but  will  with  the  temptation  make  a  way 
for  thee  to  escape?  His  providence  shall  proportion 
the  trial  to  the  strength;  or,  which  comes  all  to  one, 
his  grace  shall  proportion  the  strength  to  the  trial. 
Thou  art  afraid,  that,  after  all,  thou  shalt  come  short; 
that  by  reason  of  the  violence  of  the  storm,  the  trea- 
chery of  the  sea,  and  especially  thine  own  weakness 
and  unskil fulness,  thou  shalt  never  be  able  to  weather 
the  point,  and  get  safe  into  the  harbour  at  last.  But 
shall  I  ask  thee,  thou  that  followest  Christ  trembling, 
"  Dost  thou  not  know  in  whom  thou  hast  believed?" 
Is  thy  salvation  intrusted  with  thyself,  and  lodged  in 

25 


290  communicant's  companion. 

thine  own  hands?  No;  it  is  not.  If  it  were,  thou 
wouldst  have  reason  to  fear  the  loss  of  it.  But  has 
not  God  committed  it,  and  hast  not  thou  committed 
it,  to  the  Lord  Jesus?  And  is  not  he  "able  to  keep 
that  which  is  committed  to  him  against  that  day," 
that  great  day,  when  it  shall  be  called  for?  Is  not 
that  a  divine  power  that  keeps  thee;  a  divine  pro- 
mise that  secures  thee  ?  Be  not  fearful  then,  "  Be 
not  faithless,  but  believing." 

V.  Are  we  disquieted  and  discouraged  by  the 
troubles  and  calamities  of  this  life? — From  our  com- 
munion with  God  in  the  ordinance  of  the  Lord's 
Supper,  we  may  bring  comfort  and  support  under  all 
the  afflictions  of  this  present  time,  whatever  they  be. 
Our  Master  instituted  this  sacrament  on  the  night 
wherein  he  was  betrayed; — and  soon  after  he  put  off 
the  body,  and  pleasantly  said,  "  Now  I  am  no  more 
in  the  world ;"  but  when  we  have  received  this  sacra- 
ment, we  find  ourselves  still  in  a  world  which  is  vex- 
ation of  spirit ;  the  soul  still  in  a  house  of  clay,  liable 
to  many  shocks;  and  so  close  is  the  union  between 
the  soul  and  the  body,  that  what  touches  the  bone 
and  the  flesh  cannot  but  affect  the  spirit  at  second 
hand.  We  are  born  and  born  again  to  trouble;  be- 
sides, that  we  are  exposed  with  others  to  the  com- 
mon calamities  of  human  life,  and  the  persecutions 
which  all  that  will  live  godly  in  Christ  Jesus  must 
count  upon ;  we  are  under  the  discipline  of  sons,  and 
must  look  for  chastisement.  Afflictions  are  not  only 
consistent  with  the  love  of  God,  but  they  flow  from 
it:  "As  many  as  I  love,  I  rebuke  and  chasten."  They 
are  not  only  reconcilable  with  the  covenant,  but  a 
branch  of  it.  I  will  chasten  their  transgressions  with 
the  rod,  and  their  sins  with  stripes,  is  an  article  of  the 
agreement  with  David  and  his  seed,  with  this  com- 
fortable clause  added,  "  Nevertheless,  my  loving- 
kindness  will  I  not  utterly  take  from  him ;  my  cove- 
nant will  I  not  break." 

There  is  no  disputing  against  sense.  Christianity 
was  not  designed  to  make  men  stocks  and  stones  and 
Stoics  under  their  calamities.    "  No  aflhction  for  the 


communicant's  companion.  291 

present  is  joyous,  but  grievous."  Hence  the  best 
men,  as  they  have  their  share  of  trouble,  so  cannot 
but  have  the  sense  of  it;  that  is  allowed  them;  they 
groan,  being  burdened;  but  this  sense  of  trouble  is 
apt  to  exceed  due  bounds:  it  is  hard  to  grieve  and 
not  to  over-grieve ;  to  lay  to  heart  an  affliction,  and 
not  to  lay  it  too  near  the  heart.  When  grief  for  any 
outward  trouble  overwhelms  our  spirits,  imbitters 
our  comforts,  and  hinders  our  joy  in  God,  stops  the 
mouth  of  praise,  takes  off  her  chariot  wheels,  and 
makes  us  drive  heavily  on  our  way  to  heaven ;  then 
it  is  excessive  and  inordinate,  and  turns  into  sin  to  us. 
When  sorrow  fills  the  heart  and  plays  the  tyrant 
there,  when  it  makes  us  fretful  and  impatient,  breaks 
out  in  quarrels  with  God  in  his  providence,  and  robs 
us  of  the  enjoyment  of  ourselves,  our  friends,  and  our 
God;  it  is  an  enemy  that  we  are  concerned  to  take 
up  arms  against. 

And  from  our  sacramental  covenants  and  comforts 
we  may  fetch  plenty  of  arguments  against  the  un- 
reasonable insinuations  of  inordinate  grief.  Did  I 
not  see  at  the  table  of  the  Lord  a  lively  representa- 
tion of  the  sufferings  of  Christ,  the  variety  and  ex- 
tremity of  his  sufferings?  Did  I  not  see  his  tears, 
his  sweats,  his  agonies,  his  stripes,  the  pain  and 
shame  he  underwent?  And  is  the  servant  better 
than  his  master,  and  the  disciple  than  his  Lord? 
Did  Christ  go  by  the  cross  to  the  crown,  and  shall  a 
Christian  expect  to  go  any  other  way?  The  Cap- 
tain of  our  salvation  was  made  perfect  through  suf- 
ferings; have  not  we  much  more  need  of  them  for 
the  perfecting  of  what  is  lacking  in  us  ?  Is  not  this 
one  part  of  our  conformity  to  the  image  of  Christ, 
that,  as  he  was  a  man  of  sorrows  and  acquainted 
with  grief,  so  we  should  be,  that  he  might  be  the  first- 
born among  many  brethren?  A  sight  of  Christ's 
afflictions  should  reconcile  us  to  our  own,  especially 
if  we  consider  not  only  what  he  suffered,  but  how  he 
suffered;  and  with  what  an  invincible  patience  and 
cheerful  submission  to  his  Father's  will,  leaving  us 
example,  (1  Pet.  ii.  21.)    Have  we  so  often  celebrated 


292  COMMUNICANT  S  COMPANION. 

the  memorial  of  Christ's  sufferings?  and  have  we  not 
yet  learned  of  him  to  say,  "  The  cup  that  my  Father 
liath  given  me,  shall  I  not  drink  it?"  Thougii  it  be  a 
bitter  cup,  "  Father,  not  my  will,  but  thine  be  done." 
Have  we  not  yet  learned  of  him,  who  was  led  as  a 
lamb  to  the  slaughter,  to  be  dumb,  and  not  to  open 
our  mouths  against  any  tiling  that  God  does:  to  for- 
give our  enemies,  and  pray  for  our  persecutors,  and 
cheerfully  commit  ourselves  to  him  that  judges  right- 
eously? Let  the  same  mind  be  in  us  which  here  we 
have  seen  to  be  in  Jesus  Christ. 

Yet  this  is  not  all:  in  the  Lord's  Supper  we  give 
up  ourselves,  and  all  we  have,  unto  the  Lord,  with 
a  promise  to  acquiesce  in  all  the  disposals  of  his 
providence  concerning  us  and  ours;  let  us  not  there- 
fore, by  our  discontent  and  uneasiness,  revoke  the 
surrender  that  we  then  made,  or  go  counter  to  it. 
We  there  said  it,  and  sealed  it,  that  we  would  be 
the  Lord's;  and  may  he  not  do  what  he  will  with 
his  own,  especially  when  it  is  so  by  our  own  con- 
sent? God  there  said  it,  and  sealed  it  to  us,  that 
he  would  be  to  us  a  Father;  and  can  we  take  any 
thing  amiss  from  a  Father;  such  a  Father,  who 
never  chastens  us,  but  for  our  own  profit,  that  we 
may  be  partakers  of  his  holiness?  Inviolable  assur- 
ances were  there  given  to  us,  that  all  things  should 
work  together  for  our  present  good,  and  for  our  fu- 
ture glory;  that,  as  afflictions  abound,  consolations 
should  so  much  the  more  abound;  and  some  experi- 
ence we  there  had  of  the  sweetness  and  power  of 
those  consolations,  which  we  ought  to  treasure  up, 
that  we  may  have  them  ready  for  our  supports  in  the 
evil  day.  Can  we  forget  how  sweet  God's  smiles 
were,  which  there  we  saw?  How  reviving  his  com- 
forts were,  which  we  there  tasted?  And  are  not 
those  sufficient  to  countervail  the  loss  of  the  world's 
flattering  smiles,  and  the  comforts  we  have  in  the 
creature?  It  is  generally  supposed,  that  the  com- 
fortable sermon  which  Christ  preached  to  his  disci- 
ples on  that  text,  "  Let  not  your  hearts  be  trou- 
bled," immediately  followed  the  administration  of 


communicant's  companion.  293 

the  Lord's  Supper;  for  it  is  the  will  of  Christ,  that 
those  whom  he  has  raised  up  to  sit  with  him  by  faith 
in  heavenly  places,  should  not  be  cast  down  or  disqui- 
eted for  any  cross  or  disappointment  in  earthly  things. 

Art  thou  sick,  languishing  perhaps  under  some 
wasting  distemper,  which  consumes  thy  strength  and 
beauty  like  a  moth?  Or  chastened,  it  may  be,  with 
pain  upon  thy  bed,  and  the  multitude  of  thy  bones 
with  strong  pain?  Or  labouring  under  the  infirmities 
and  decays  of  old  age  ?  Take  comfort  then,  from  thy 
communion  with  the  Lord  at  his  table.  Didst  thou 
not  see  there  how  Christ  himself  bore  our  sicknesses, 
and  carried  our  sorrows  then,  when  he  bore  our  sins 
in  his  own  body  upon  the  tree,  and  so  took  away  the 
sting  of  them;  extracted  out  of  them  the  wormwood 
and  gall,  which  he  himself  drank  in  a  bitter  cup,  and 
infused  into  them  the  comforts  of  his  love,  which  he 
has  given  us  to  drink  of?  Didst  thou  not  there  re- 
ceive a  sealed  pardon  ?  Did  not  God,  in  love  to  thy 
soul,  cast  all  thy  sins  behind  his  back,  and  tell  thee 
so  ?  Thou  hast  then  no  reason  to  complain  of  bodily 
distempers:  "The  inhabitants  shall  not  say,  I  am 
sick."  How  so?  Can  one  that  is  sick  avoid  saying, 
I  am  sick?  Why,  it  follows,  "  The  people  that  dwell 
therein  shall  be  forgiven  their  iniquity."  Sickness 
is  next  to  nothing,  to  those  who  know  that  their  sins 
are  pardoned.  When  thou  didst  present  thy  body 
to  God  in  that  ordinance  a  living  sacrifice,  and  didst 
engage  that  it  should  be  for  the  Lord,  was  it  not  gra- 
ciously added — "and  the  Lord  for  the  body?"  1  Cor. 
vi.  13.  And  if  the  Lord  be  for  the  body,  he  will 
strengthen  thee  upon  the  bed  of  languishing;  and 
though  he  may  not  presently  help  thee  oif  it,  yet  he 
will  sit  by  thee;  and  what  speaks  the  wonderful  con- 
descension of  Divine  goodness,  "  he  will  make  all  thy 
bed  in  thy  sickness."  And  that  bed  cannot  but  be 
easy  which  he  makes. 

Art  thou  poor,  crossed  in  thine  affairs,  disappointed 

in  lawful  and  hopeful  designs,  clogged  with  cares, 

and  perhaps  reduced  to  straits?     Let  the  spiritual 

riches  secured  to  thee  in  that  sealing  ordinance,  be  a 

25* 


294  communicant's  companion. 

balance  to  the  affliction  of  ontward  poverty.  The 
God  of  truth  has  said  it,  and  thou  niayest  rely  upon 
it,  That  those  that  fear  him  and  seek  him,  shall  not 
want  any  good  thing,  not  any  thing  that  infinite  wis- 
dom sees  really  good  for  them.  "  Trust  in  the  Lord, 
therefore,  and  do  good  with  the  little  thou  hast;  so 
shalt  thou  dwell  in  the  land,  and  verily  thou  shalt  be 
fed."  It  is  not  promised  that  thou  shalt  be  feasted 
with  varieties  and  dainties;  those  that  are  feasted  at 
God's  table,  need  not  to  complain,  though  they  be 
not  feasted  at  their  own;  but  thou  shalt  be  fed,  fed 
with  food  convenient  for  thee.  Some  good  Christians 
who  have  been  in  a  very  poor  condition  have  said, 
that  they  have  made  many  a  meal  upon  the  pro- 
mises, when  they  wanted  bread:  "  Verily  thou  shalt 
be  fed,"  be  fed  with  faith.  The  just  shall  live  by  his 
faith."  "  Though  the  fig-tree  do  not  blossom,  and 
there  be  no  fruit  in  the  vine;  yet,  while  thou  hast  in 
the  Lord's  Supper  seen  the  rose  of  Sharon  blossom- 
ing, and  tasted  of  the  true  vine,  thou  hast  reason 
enough  to  "  rejoice  in  the  Lord,  and  joy  in  the  God 
of  thy  salvation." 

Are  thy  relations  a  grief  to  thee  ?  Do  those  afflict 
thee  of  whom  thou  saidst.  These  same  shall  comfort 
me?  Suppose  thy  yoke-fellow  unsuitable,  children 
undutiful,  parents  unkind,  friends  ungrateful,  neigh- 
bours injurious,  the  comfort  of  our  relation  to  God 
may  suttice  to  make  up  the  loss  of  any  earthly  com- 
fort. If  man  be  harsh,  yet  God  is  gracious.  Though 
the  waters  of  our  rivers  may  be  mudded  or  turned 
into  blood,  yet  the  fountain  of  life  runs  always  clear, 
and  its  streams  pure  as  crystal.  On  the  supposition 
of  family  disappointments,  David  in  his  last  words 
took  comfort  from  the  covenant  of  grace  made  with 
him. 

Are  those  dear  to  thee  removed  by  death?  It  is 
fit  that  that  which  is  sown  should  be  watered.  But 
sacrament  comforts  will  keep  us  from  sorrowing  as 
those  that  have  no  hope.  We  have  lost  the  satisfac- 
tion we  used  to  have  in  them;  but  is  not  God  better 
to  us  than  ten  sons;  far  better  than  ten  thousand 


communicant's  companion.  295 

such  relations  could  have  been?  And  yet  they  are 
not  lost;  they  are  only  gone  before,  and  death  itself 
cannot  wholly  cut  us  off  from  communion  with  them; 
for  we  are  come  to  the  spirits  of  just  men  made  per- 
fect, and  hope  to  be  with  them  shortly. 

Are  the  calamities  of  the  church  and  of  the  nation 
our  affliction?  It  is  fit  they  should  be  so,  for  we  have 
eaten  and  drunk  into  the  great  body,  and,  as  living 
members,  must  feel  its  grievances;  but  in  the  Lord's 
Supper  we  have  seen  what  provision  the  grace  of 
God  has  made  for  his  household,  and  from  thence 
may  infer  the  protection  under  which  the  providence 
of  God  will  always  keep  it  safe.  The  promises  that  are 
sealed  to  us,  are  sure  to  all  the  seed,  and  the  covenant 
of  grace  is  the  rock  on  which  the  church  is  built,  so 
firm  that  the  gates  of  hell  shall  not  prevail  against  it. 
The  Lord  we  see,  has  founded  Zion,  and  the  poor 
of  his  people  shall  trust  to  that.  Let  us  at  this  ordi- 
nance learn  this  new  song,  and  sing  it  oft, — "  Halle- 
lujah, the  Lord  God  omnipotent  reigneth." 

VI.  Are  the  fears  of  death  a  trouble  and  terror  to 
us? — We  may  fetch  from  the  Lord's  Supper  that 
which  will  enable  us  through  grace  to  triumph  over 
these  fears.  This  is  a  fear  which  is  often  found  to 
have  torment,  and  by  reason  of  it,  many  weak  Chris- 
tians have  been  all  "  their  life  time  subject  to  bond- 
age." It  is  also  a  fear  which  often  brings  a  snare, 
exposes  us  to  many  temptations,  and  gives  Satan  ad- 
vantage against  us.  There  are  many  who  we  hope, 
through  grace,  are  saved  from  the  second  death,  and 
yet  are  afraid  of  the  first  death,  being  more  solicitous 
than  they  need  be  about  a  dying  life,  and  more  timor- 
ous than  they  need  to  be  of  a  living  death,  a  death 
that  is  their  way  to  life.  But  the  arrests  of  death, 
and  its  harbingers,  would  not  be  at  all  dreadful,  if 
we  did  but  know  how  to  make  a  due  improvement 
of  the  comforts  we  are  made  partakers  of  at  the 
table  of  the  Lord.  We  there  saw  Christ  dying,  dying 
so  great  a  death,  a  death  in  pomp,  armed  and  attend- 
ed with  all  its  terrors,  dying  in  pain,  in  shame,  in 
darkness,  in  agonies,  and  yet  the  Son  of  God,  and  the 


296  communicant's  companion. 

heir  of  all  things.  This  takes  off  the  reproach  of 
death,  so  that  now  we  need  not  be  ashamed  to  die: 
if  Christ  humbled  himself,  and  became  obedient  to 
death,  why  should  not  we?  It  likewise  takes  off  the 
terror  of  death,  so  that  now  we  need  not  be  afraid 
to  die.  When  we  walk  through  that  dark  and  dis- 
mal valley,  we  have  no  reason  to  fear  any  evil,  while 
the  great  Shepherd  of  the  sheep  is  not  only  gone  be- 
fore us,  but  goes  along  with  us;  "his  rod  and  his 
staff  they  comfort  us."  He  is  our  leader,  and  we  do 
not  approve  ourselves  his  good  soldiers,  if  we  be  not 
willing  to  follow  him  whithersoever  he  goes.  He 
went  through  death  to  the  joy  set  before  him,  and  by 
that  way  only  can  we  follow  him.  Through  this 
Jordan  must  we  enter  Canaan. 

Christ's  death  has  broken  the  power  of  death,  and 
taken  from  it  all  the  armour  wherein  it  trusted;  so 
that  now,  let  it  do  its  worst,  it  cannot  do  a  good 
Christian  any  real  prejudice;  for  it  cannot  "separate 
him  from  the  love  of  God.  Surely  the  bitterness  of 
death  is  now  past,"  by  Christ's  tasting  it.  The  sharp- 
ness of  death,  Christ  has  overcome,  by  submitting  to 
it,  and  so  hath  opened  the  kingdom  of  heaven  to  all 
believers :  "  The  sucking  child  may  now  play  upon 
the  hole  of  the  asp,  and  the  weaned  child  may  put 
his  hand  on  the  cockatrice'  den;  for  death  itself  shall 
not  hurt  or  destroy  in  all  God's  holy  mountain." 

Nay,  the  death  of  Christ  has  quite  altered  the  pro- 
perty of  death.  It  not  only  ceases  to  be  an  enemy, 
but  it  is  become  a  friend:  the  covenant  of  grace, 
sealed  to  us  in  the  Lord's  Supper,  assures  us  of  the 
unspeakable  kindness  that  even  death  itself  shall  do 
us:  "All  things  are  yours,"  and  death  amongst  the 
rest.  As  the  death  of  Christ  was  the  purchase  of 
our  happiness;  so  our  own  death  is  the  passage  to 
our  happiness ;  it  discharges  us  from  our  prison,  and 
conveys  us  to  our  palace.  The  promise  of  eternal 
life  sealed  to  us,  and  its  earnests  communicated  to  us 
in  this  ordinance,  enable  us  to  look  with  comfort  on 
the  other  side  death,  and  then  we  need  not  look  with 
terror  on  this  side  of  it. 


communicant's  companion.  297 

Art  thou  afraid  to  give  up  thy  soul?  Thou  hast 
already  given  it  up  to  God  in  Christ  to  be  sanctified, 
and  therefore  thou  mayest,  with  holy  cheerfulness, 
give  it  up  to  God  in  Christ  to  be  saved.  The  dying 
Jesus,  by  committing  his  spirit  into  the  hands  of  his 
Father,  has  emboldened  all  his  followers  in  a  dying 
hour  to  do  the  same.  Why  should  that  soul  be  afraid 
to  go  out  of  the  body,  and  leave  this  world  of  sense, 
which  is  through  grace  allied  to,  and  by  faith  ac- 
quainted with  the  blessed  world  of  spirits,  and  is 
sure  of  a  guard  of  angels  ready  to  convey  it  to  that 
world,  and  a  faithful  Friend  ready  to  receive  it? 

Art  thou  afraid  to  put  off  thy  body?  The  cove- 
nant sealed  to  thee  at  the  Lord's  table  is  a  covenant 
with  thy  dust,  and  gives  commandment  concerning 
thy  bones.  Fear  not  the  return  of  thine  earth  to  its 
earth;  it  is  in  order  to  its  being  refined,  and  in  due 
time  restored  to  its  soul,  a  glorious  and  incorruptible 
body.  Spiritual  blessings  are  perhaps  for  this  reason, 
in  the  sacraments,  represented  and  applied  by  out- 
ward and  sensible  signs,  in  the  participation  of  which, 
the  body  is  concerned,  that  we  might  thereby  be 
confirmed  in  our  believing  hope  of  the  glory  pre- 
pared and  reserved  for  these  bodies  of  ours,  these 
vile  bodies,  which  even,  while  they  lie  in  the  grave, 
still  remain  united  to  Christ,  and,  when  they  shall  be 
raised  out  of  the  grave,  shall  be  made  like  unto  his 
glorious  body. 

Let  the  sinners  in  Zion  be  afraid  to  die,  let  fear- 
fulness  surprise  the  hypocrites,  when  their  souls  shall 
be  required  of  them;  let  their  hearts  meditate  terror, 
and  their  face  gather  blackness,  who,  having  lived 
a  carnal,  worldly,  sensual  life,  have  no  interest  in 
Christ  and  the  promises;  for  they  shall  call  in  vain  to 
rocks  and  mountains  to  shelter  them  from  the  wrath 
of  the  Lamb.  But  let  them  that  have  joined  them- 
selves to  the  Lord  in  an  everlasting  covenant,  and 
have  obtained  mercy  of  the  Lord  to  be  faithful  to 
that  covenant,  lift  up  their  heads  with  joy,  for  their 
redemption  draws  nigh.  Death  will  shortly  rend  the 
interposing  veil  of  sense,  and  time  will  shortly  scatter 


298  communicant's  companion. 

all  the  dark  and  threatening  clouds  which  here  hang 
over  our  heads,  and  open  to  us  a  bright  and  glorious 
scene  in  that  blessed  world  of  life,  and  love,  where 
we  shall  enjoy  the  substance  of  those  things,  with  the 
shadow  of  which  we  are  refreshed  at  the  Lord's  table, 
and  the  full  vintage  of  those  joys  of  which  here  we 
have  the  first  fruits. 

Learn  then,  my  soul,  learn  thou  to  triumph  over 
death  and  the  grave;  "0  death,  where  is  thy  sting? 
0  grave,  where  is  thy  victory?"  Having  laid  up 
thy  treasure  within  the  veil,  and  remitted  thy  best 
effects,  and  best  affections  thither;  and  having  receiv- 
ed the  earnest  of  the  purchased  possession,  be  still 
looking,  still  longing  for  that  blessed  hope.  Fear  not 
death,  for  it  cannot  hurt  thee ;  but  desire  it  rather, 
for  it  will  greatly  befriend  thee.  When  the  "earthly 
house  of  this  tabernacle  shall  be  dissolved,"  thou 
shalt  remove  to  the  "■  house  not  made  with  hands, 
eternal  in  the  heavens."  Wish  then,  wish  daily,  for 
the  coming  of  the  Lord,  for  he  shall  appear  to  thy 
joy;  "the  vision  is  for  an  appointed  time,  and  at  the 
end  it  shall  speak  and  shall  not  lie."  Look  through 
the  windows  of  this  house  of  clay,  like  the  mother  of 
Sisera,  when  she  waited  for  her  son's  triumph,  and 
cry  through  the  lattice,  "  Why  is  his  chariot  so  long 
in  coming?  Why  tarry  the  wheels  of  his  chariot? 
Come,  Lord  Jesus,  come  quickly." 


THE  END. 


Princeton  Theological  Seminary  Libraries 


1    1012  01195   9600 


Date  Due 


